Shloka 26

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

Devanagari script

कर्ता नेता च हर्ता च न मयास्ति समो विभुः अहमेव परं ब्रह्म परं तत्त्वं पितामह

Transliteration

kartā netā ca hartā ca na mayāsti samo vibhuḥ ahameva paraṃ brahma paraṃ tattvaṃ pitāmaha

Translation

Akulah yang melakukan, yang memimpin, dan yang menarik kembali; tiada yang setara dengan-Ku, wahai Yang Maha Meliputi. Akulah semata-mata Brahman Tertinggi, hakikat paling luhur—wahai Pitāmaha.

Word by Word

• कर्त्ता (kartā): creator/doer/agent

• नेता (netā): leader/guide

• हर्ता (hartā): withdrawer/destroyer/taker away

• च (ca): and

• न (na): not

• मया (mayā): by me/for me (in the sense ‘to me’)

• अस्ति (asti): is/exists

• समः (samaḥ): equal

• विभुः (vibhuḥ): all-pervading lord/mighty one

• अहम् (aham): I

• एव (eva): alone/indeed

• परम् (param): supreme

• ब्रह्म (brahma): Brahman/Absolute

• परम् (param): highest

• तत्त्वम् (tattvam): principle/reality

• पितामह (pitāmaha): O Grandfather (epithet/address)

Speaker

Shiva (as the supreme Pati declaring his transcendence during the Liṅga manifestation narrative)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It grounds Liṅga-pūjā in tattva: the Liṅga signifies Shiva as Pati—the supreme agent of creation, guidance, and withdrawal—so worship is directed to the highest Brahman rather than a mere symbol.

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

Shiva is declared para-brahman and para-tattva, unequalled and all-pervading, transcending limited divine roles; he is the ultimate controller who liberates the paśu (soul) from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights jñāna-based upāsanā: contemplation of Shiva as the supreme Reality during Liṅga-pūjā—an inner alignment central to Pāśupata-oriented sādhanā.