Shloka 7
पार्थिवार्चाविधिः | Pārthivārcā-vidhi
Procedure for the Earthen Liṅga Worship
विप्रे गौरा स्मृता शोणा बाहुजे पीतवर्णका । वैश्ये कृष्णा पादजाते ह्यथवा यत्र या भवेत्
vipre gaurā smṛtā śoṇā bāhuje pītavarṇakā | vaiśye kṛṣṇā pādajāte hyathavā yatra yā bhavet
For a Brāhmaṇa it is remembered as fair (gaurā); for a Kṣatriya as red (śoṇā); for one born of the arms (the Vaiśya) as yellow; and for one born of the feet (the Śūdra) as black—indeed, it should be understood according to whatever form it assumes in that case.
Sūta Gosvāmin (narrating Shiva Purana teachings to the sages at Naimiṣāraṇya)
Tattva Level: pashu
Jyotirlinga: Viśvanātha
Sthala Purana: Within the Viśveśvarasaṃhitā’s Kāśī-centered frame, Śiva is praised as Viśveśvara who grants liberation in the kṣetra; this verse, however, is a ritual/adhikāra clarification rather than a specific Jyotirliṅga origin episode.
Significance: Affirms that worship/adaptation is to be understood ‘as applicable’ (yatra yā bhavet), supporting inclusivity of practice by adhikāra while maintaining ritual order; in Kāśī, such right performance is linked with kṣetra-anugraha (grace of the sacred field).
FAQs
It highlights that external ritual indicators may vary by social category and circumstance, but the underlying intent is orderly worship—pointing Shaiva practice toward disciplined devotion rather than mere outward appearance.
By classifying observable features (such as color/sign) used in ritual contexts, it supports structured Saguna worship of Shiva (including Linga-upasana), while implying that correct understanding depends on the actual manifestation “as it appears” in practice.
The verse suggests attentiveness to prescribed ritual markers (as applicable) and adaptability to the actual sign encountered; the practical takeaway is to keep worship regulated—paired with mantra-japa (especially the Panchakshara) and reverent Linga-focused devotion.