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

ഹേ സുവ്രതാ! മഹത് മുതൽ വിശേഷാന്തം വരെ വ്യാപിക്കുന്ന ഈ മുഴുവൻ വികൽപപ്രപഞ്ചവും പൂർണ്ണമായി എണ്ണിപ്പറയാനതീതം; വിഷ്ണുവിനും പിതാമഹൻ (ബ്രഹ്മാവ്) നും മുനിമാർക്കും പോലും, ഹേ മഹാമുനേ, അതുപോലെ തന്നേ. അതിനാൽ പരമ പതി ശിവൻ സർവ്വ തത്ത്വങ്ങളെയും മനോവികൽപങ്ങളെയും അതിക്രമിച്ചവൻ.

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.