Shloka 91

Adhyaya 17: लिङ्गोद्भव—ब्रह्मविष्ण्वहङ्कार-शमनं, ओंकार-प्रादुर्भावः, मन्त्र-तत्त्वं च

Devanagari script

विश्वतः पादवदनं विश्वतो ऽक्षिकरं शिवम् ब्रह्मणो ऽधिपतिं सर्गस्थितिसंहारकारणम्

Transliteration

viśvataḥ pādavadanaṃ viśvato 'kṣikaraṃ śivam brahmaṇo 'dhipatiṃ sargasthitisaṃhārakāraṇam

Translation

ನಾನು ಆ ಸರ್ವವ್ಯಾಪಿ ಶಿವನನ್ನು ವಂದಿಸುತ್ತೇನೆ—ಅವನ ಪಾದಗಳೂ ಮುಖಗಳೂ ಎಲ್ಲೆಡೆ, ಅವನ ಕಣ್ಣುಗಳೂ ಕೈಗಳೂ ಎಲ್ಲೆಡೆ; ಅವನು ಬ್ರಹ್ಮನಿಗೂ ಅಧಿಪತಿ, ಸೃಷ್ಟಿ-ಸ್ಥಿತಿ-ಲಯಗಳ ಕಾರಣತತ್ತ್ವ.

Word by Word

• विश्वतः (viśvataḥ): on all sides, everywhere

• पाद (pāda): feet

• वदनम् (vadanam): face, mouth

• विश्वतः (viśvataḥ): everywhere

• अक्षि (akṣi): eye

• करम् (karam): hand

• शिवम् (śivam): Śiva, the auspicious Lord (Pati)

• ब्रह्मणः (brahmaṇaḥ): of Brahmā

• अधिपतिम् (adhipatim): overlord, supreme ruler

• सर्ग (sarga): creation, emanation

• स्थिति (sthiti): maintenance, preservation

• संहार (saṃhāra): dissolution, reabsorption

• कारणम् (kāraṇam): cause, causal basis

Speaker

Suta Goswami (narrating the Linga’s supremacy within the creation account)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It frames the Liṅga as the sign of the all-pervading Pati (Śiva): not a limited form, but the cosmic presence whose powers operate as creation, maintenance, and dissolution—hence Liṅga-pūjā is worship of the Supreme cause.

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

Śiva is depicted as viśvavyāpin (all-pervasive) and as the adhipati of even Brahmā, establishing Him as the supreme Pati who transcends the pashu-world and its pasha-bonds while governing cosmic processes.

What ritualistic or Yogic practice is highlighted here?

A key Pāśupata-style contemplation is implied: meditate on Śiva as present in all directions and functions (sarga-sthiti-saṃhāra), then offer worship to the Liṅga as the universal locus of that consciousness.