Shloka 9

Vibhaga 1, Adhyaya 74 — ब्रह्मप्रोक्तलिङ्गार्चनविधिः

Materials, Classes, and Fruits of Linga-Worship

Devanagari script

वामाद्याः पुष्पलिङ्गं तु गन्धलिङ्गं मनोन्मनी सरस्वती च रत्नेन कृतं रुद्रस्य वाग्भवा

Transliteration

vāmādyāḥ puṣpaliṅgaṃ tu gandhaliṅgaṃ manonmanī sarasvatī ca ratnena kṛtaṃ rudrasya vāgbhavā

Translation

Vāmā y las demás Śaktis ofrecieron un Liṅga hecho de flores; Manonmanī ofreció un Liṅga hecho de fragancia. Sarasvatī—la misma potencia de la palabra de Rudra—modeló un Liṅga de joyas y lo ofreció en adoración.

Word by Word

• वामा-आद्याः: Vāmā and the rest (of the Śaktis)

• पुष्प-लिङ्गम्: a flower-made Liṅga

• तु: indeed/and

• गन्ध-लिङ्गम्: a fragrance/incense-made Liṅga

• मनोन्मनी: Manonmanī (a Śakti)

• सरस्वती: Sarasvatī (goddess of speech/learning)

• च: and

• रत्नेन: with jewels, by means of gems

• कृतम्: made, fashioned

• रुद्रस्य: of Rudra (Śiva)

• वाग्-भवा: born of speech / the speech-power (Vāk-śakti) (epithet indicating Sarasvatī as Rudra’s vāgbhava-śakti)

Speaker

Suta Goswami

Characters & Entities

• Shiva (Rudra)
• Vama
• Manonmani
• Sarasvati

FAQs

What is the importance of this verse in the context of Linga worship?

It teaches that the Liṅga can be worshipped through pure symbolic media—flowers, fragrance, and jewels—showing that devotion (bhakti) and sanctified offering are central, not merely the material form.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Śiva is implied as Pati, the Lord who receives all offerings through Śakti; Sarasvatī being “Rudra’s vāgbhavā” highlights that even speech and knowledge operate as Śiva’s power, returning to Him in worship.

What ritualistic or Yogic practice is highlighted here?

A liṅga-arcana principle is highlighted: offering upacāras like puṣpa (flowers) and gandha (fragrance) with mantra and inner purity—supporting Pāśupata-aligned purification where pasha (bondage) is loosened by sattva and devotion.