Shloka 31
बन्धमोक्षवर्णनम्
Bondage and Liberation: The Prakṛti–Karma Wheel and Śiva as the Transcendent Cause
स्वयं भूलिंगं प्रथमं बिंदुलिंगंद्वितीयकम् । प्रतिष्ठितं चरंचैव गुरुलिंगं तु पंचमम्
svayaṃ bhūliṃgaṃ prathamaṃ biṃduliṃgaṃdvitīyakam | pratiṣṭhitaṃ caraṃcaiva guruliṃgaṃ tu paṃcamam
സ്വയംഭൂ ലിംഗം ഒന്നാമത്; ബിന്ദു-ലിംഗം രണ്ടാമത്. പ്രതിഷ്ഠിത (സ്ഥാപിത) ലിംഗവും ചര (ചലിക്കുന്ന) ലിംഗവും ഉണ്ട്; ഗുരു-ലിംഗം അഞ്ചാമത്.
Suta Goswami
Tattva Level: pati
Shiva Form: Umāpati
Sthala Purana: This verse gives a general liṅga-classification (svayaṃbhū, bindu, pratiṣṭhita, cara, guru) rather than a single jyotirliṅga legend; jyotirliṅgas are typically treated as svayaṃbhū/daiva in later interpretive mapping.
Significance: Guides correct recognition of liṅga-types for worship: svayaṃbhū (self-manifest) is preeminent; pratiṣṭhita and cara support household/temple practice; guru-liṅga sacralizes the living transmission as Śiva’s presence.
Shakti Form: Umā
Role: nurturing
Offering: pushpa
FAQs
It classifies five modes of approaching Shiva through the Linga—ranging from the self-manifest presence to the Guru-principle—showing that Shiva’s grace can be accessed through both sacred forms and living transmission, leading the devotee toward purification and liberation.
The verse affirms Saguna worship through tangible Lingas (self-manifest, installed, movable) while also pointing to subtler contemplation (Bindu-Linga) and the Guru-Linga, where Shiva is recognized as the inner teacher who awakens right knowledge and devotion.
Ritually, it supports daily puja to an installed or movable Linga with mantra-japa (especially the Panchakshara, “Om Namaḥ Śivāya”); meditatively, it encourages bindu-dhyana (contemplation on the seed-point) and Guru-bhakti, seeing the Guru as Shiva’s guiding presence.