Shloka 3

ईशानकल्पवृत्तान्तः तथा लैङ्गपुराणस्य संक्षेप-सूची

Devanagari script

व्यस्तेष्टा दशधा चैव ब्रह्मादौ द्वापरादिषु लिङ्गमेकादशं प्रोक्तं मया व्यासाच्छ्रुतं च तत्

Transliteration

vyasteṣṭā daśadhā caiva brahmādau dvāparādiṣu liṅgamekādaśaṃ proktaṃ mayā vyāsācchrutaṃ ca tat

Translation

Pada zaman Dvāpara dan lainnya, di antara Brahmā dan para dewa, tata-ritus dijelaskan secara terpilah dalam sepuluh macam; dan yang kesebelas—tattva Liṅga—telah kuwartakan tepat sebagaimana kudengar dari Vyāsa.

Word by Word

• vyasta-iṣṭā: differentiated/variegated rites (separate ritual observances)

• daśadhā: in ten ways

• ca eva: and indeed

• brahma-ādau: beginning with Brahmā (among Brahmā and other deities/sages)

• dvāpara-ādiṣu: in Dvāpara and other yugas

• liṅgam: the Liṅga (mark/sign of Pati, Śiva)

• ekādaśam: the eleventh

• proktam: declared/taught

• mayā: by me

• vyāsāt: from Vyāsa

• śrutam: heard/received (as śruti—authoritative hearing)

• ca: and

• tat: that (teaching).

Speaker

Suta Goswami

Characters & Entities

• Vyasa
• Brahma

FAQs

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

It frames Liṅga-upāsanā as an authoritative, distinct teaching—counted as an “eleventh” principle—transmitted from Vyāsa, and positioned beyond merely fragmented ritual varieties.

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

By identifying the Liṅga as a separate, primary doctrine, it implies Śiva as Pati whose sign (liṅga) is the unifying focus amid many yuga-specific rites—pointing to the transcendent Lord rather than only external ritual forms.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the prioritization of Liṅga-centered worship/teaching as a distinct sādhanā, implying a move from dispersed ritualism toward a concentrated Śaiva upāsanā aligned with Pāśupata-oriented discipline.