Shloka 89

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

Devanagari script

अथ दृष्ट्वा कलावर्णम् ऋग्यजुःसामरूपिणम् ईशानमीशमुकुटं पुरुषास्यं पुरातनम्

Transliteration

atha dṛṣṭvā kalāvarṇam ṛgyajuḥsāmarūpiṇam īśānamīśamukuṭaṃ puruṣāsyaṃ purātanam

Translation

അനന്തരം അവർ ദിവ്യപ്രഭയാൽ ദീപ്തനായി, ഋഗ്-യജുഃ-സാമ വേദരൂപം ധരിച്ച—ഈശാനനെ, ഈശ്വരത്വത്തിന്റെ മകുടധാരിയെ, പുരുഷരൂപമുഖമുള്ള ആ പുരാതന പ്രഭുവിനെ ദർശിച്ചു।

Word by Word

• atha: then

• dṛṣṭvā: having seen

• kalāvarṇam: of radiant lustre/divine splendour

• ṛg-yajuḥ-sāma-rūpiṇam: having the form of the Ṛg, Yajur, and Sāma Vedas

• īśānam: Īśāna, the Lord

• īśa-mukuṭam: crowned as the Sovereign/with the diadem of lordship

• puruṣa-āsyam: whose face is the Puruṣa (cosmic Person)

• purātanam: the Ancient/primordial One

Speaker

Suta Goswami (narrating the vision within the Linga’s manifestation narrative)

Characters & Entities

• Shiva (Ishana)

FAQs

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

It frames the manifested Linga as the visible disclosure of Pati (Shiva) who is Veda-svarūpa—so Linga-darśana is not mere symbol-worship but direct reverence to the Lord who is the ground of Vedic revelation.

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

Shiva is presented as Īśāna (the supreme ruler), primordial and transcendent, yet immanent as the very form of the Vedas—indicating that Shiva-tattva is both beyond time and the inner meaning of sacred knowledge.

What ritualistic or Yogic practice is highlighted here?

The key practice implied is darśana and dhyāna of the Linga as Veda-svarūpa Pati—centering awareness on Shiva as the liberating Lord who severs Pāśa (bondage) of the Paśu (soul).