Shloka 33

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

Devanagari script

एतस्मिन्नन्तरे लिङ्गम् अभवच्चावयोः पुरः विवादशमनार्थं हि प्रबोधार्थं च भास्वरम्

Transliteration

etasminnantare liṅgam abhavaccāvayoḥ puraḥ vivādaśamanārthaṃ hi prabodhārthaṃ ca bhāsvaram

Translation

Pada saat itu juga, suatu Liṅga yang bercahaya memancar telah menampakkan diri di hadapan kami berdua, demi meredakan pertikaian dan membangunkan kami kepada kebenaran—menyatakan kehadiran Pati (Śiva) melampaui segala pertentangan.

Word by Word

• etasmin antara: in the meantime

• liṅgam: the Linga (sign of Śiva)

• abhavat: came into being/manifested

• ca: and

• āvayoḥ: of us two/before the two of us

• puraḥ: in front/present

• vivāda-śamana-artham: for the purpose of quelling the dispute

• hi: indeed

• prabodha-artham: for the purpose of awakening/enlightening

• ca: and

• bhāsvaram: radiant, shining

Speaker

Suta Goswami (narrating an internal episode involving Brahma and Vishnu)

Characters & Entities

• Shiva
• Linga
• Brahma
• Vishnu

FAQs

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

It frames the Liṅga as Śiva’s self-manifest sign that ends conflict and redirects attention from rivalry to devotion and realization—making Liṅga-pūjā a means of restoring dharma and inner clarity.

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

Śiva-tattva appears as the radiant Liṅga—Pati who stands beyond dualistic dispute, awakening limited beings (pashu) bound by pasha (ego, ignorance) to the higher truth.

What ritualistic or Yogic practice is highlighted here?

The verse implies prabodha (spiritual awakening) through contemplation of the radiant Liṅga—an inner focus aligned with Pāśupata orientation: turning from argument to dhyāna and worship of Śiva as the supreme principle.