Shloka 46
Brahmā–Viṣṇu-Pūjā: Upacāra-Vistāra and Īśvara’s Prasāda
Offerings in Shiva Worship and the Lord’s Grace
लिंगं प्राधान्यतः स्थाप्यं तथाबेरं तु गौणकम् । लिंगाभावेन तत्क्षेत्रं सबेरमपि सर्वतः
liṃgaṃ prādhānyataḥ sthāpyaṃ tathāberaṃ tu gauṇakam | liṃgābhāvena tatkṣetraṃ saberamapi sarvataḥ
Liṅga hendaknya dipasang sebagai objek pemujaan yang utama, sedangkan bera (arca berwujud) bersifat sekunder. Bila Liṅga tidak ada, tempat suci itu—meski ada arca—menjadi kurang sempurna dalam segala hal.
Suta Goswami
Tattva Level: pati
Sthala Purana: This verse lays down an Āgamic/Purāṇic principle: in a Śaiva kṣetra the Liṅga is the pradhāna (primary) locus of Śiva’s presence; a bera/mūrti is auxiliary. Hence, a site lacking a Liṅga is considered ritually and theologically incomplete even if an image exists.
Significance: Affirms Liṅga-prādhānya: pilgrimage fruit is held to be fullest where Liṅga-pūjā/abhisheka is possible; reinforces the Śaiva Siddhānta view of Liṅga as the central sacramental support (ādhāra) for worship and grace.
FAQs
It establishes the Liṅga as the foremost symbol of Pati (Lord Shiva) and teaches that a kṣetra becomes fully spiritually potent when Shiva is worshipped primarily through the Liṅga, the central mark of His transcendent presence.
The verse prioritizes Liṅga-upāsanā (often treated as the most universal and subtle form for worship) while allowing bera/mūrti worship as supportive. It frames the image as auxiliary to the Liṅga’s centrality in Shaiva temple practice.
It implies proper स्थापना of the Liṅga and regular Liṅga-pūjā—especially abhiṣeka with mantra-japa (notably the Panchākṣarī “Om Namaḥ Śivāya”)—with any accompanying mūrti worship kept in a secondary, supportive role.