Shloka 22

Adhyaya 35 — दधीचि-क्षुप-युद्धम्, भार्गवोपदेशः, मृतसंजीवनी (त्र्यम्बक) मन्त्रः

Devanagari script

महदादिविशेषान्तविकल्पस्यापि सुव्रत विष्णोः पितामहस्यापि मुनीनां च महामुने

Transliteration

mahadādiviśeṣāntavikalpasyāpi suvrata viṣṇoḥ pitāmahasyāpi munīnāṃ ca mahāmune

Translation

ឱ អ្នកមានវ្រតល្អ ទោះបីជាការបែងចែកគំនិតទាំងមូល ចាប់ពី មហត់ (Mahat) រហូតដល់លក្ខណៈពិសេសចុងក្រោយ ក៏មិនអាចវាស់វែងបានពេញលេញដែរ; ដូចគ្នានេះសម្រាប់ វិស្ណុ សម្រាប់ ពិតាមហា (ព្រហ្មា) និងសម្រាប់មុនីទាំងឡាយផងដែរ ឱ មហាមុនី។ ដូច្នេះ ព្រះបតិអធិឧត្តម ព្រះសិវៈ លើសលប់តត្តវៈទាំងអស់ និងការស្ថាបនារបស់ចិត្ត។

Word by Word

• mahat: the Great Principle (cosmic intellect)

• ādi: beginning

• viśeṣa-anta: ending in particulars (specific elements/objects)

• vikalpasya: of conceptualization/mental constructs

• api: even/also

• suvrata: O virtuous one (of good vows)

• viṣṇoḥ: of Viṣṇu

• pitāmahasya: of Pitāmaha (Brahmā, the grandsire)

• api: also

• munīnām: of sages

• ca: and

• mahā-mune: O great sage

Speaker

Suta Goswami (narrating the teaching within the Linga Purana discourse)

Characters & Entities

• Vishnu
• Brahma
• Munis
• Shiva

FAQs

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

It frames Linga worship as devotion to Pati (Śiva) who transcends the entire tattva-chain—from Mahat to the smallest particulars—so the Linga is revered as the sign of the Transcendent, not merely a created form.

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

By stating that even Viṣṇu, Brahmā, and the munis cannot fully delimit the vikalpa-span of tattvas, it implies Śiva as the supreme Reality beyond conceptual thought and beyond the measurable categories of creation.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata Yoga: reduction of vikalpa (conceptual proliferation) and turning the pashu (soul) away from pasha (bondage of tattvas) toward direct contemplation of Pati through Linga-upāsanā.