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Shloka 68

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

तस्याण्डस्य शुभं हैमं कपालं चोर्ध्वसंस्थितम् जज्ञे यद्द्यौस्तदपरं पृथिवी पञ्चलक्षणा

tasyāṇḍasya śubhaṃ haimaṃ kapālaṃ cordhvasaṃsthitam jajñe yaddyaustadaparaṃ pṛthivī pañcalakṣaṇā

Daripada telur itu, cangkerang atas yang suci lagi keemasan terbit di bahagian atas sebagai langit (Dyauḥ); dan daripada bahagian yang satu lagi lahirlah bumi, bertanda lima ciri penentu. Demikianlah alam-alam tersusun menzahir di bawah titah Pati (Śiva), sementara kemudian para paśu (jiwa) mengalaminya menurut ikatan (pāśa) masing-masing.

tasyaof that
tasya:
aṇḍasyacosmic egg
aṇḍasya:
śubhamauspicious
śubham:
haimamgolden
haimam:
kapālamshell/skull-like casing
kapālam:
caand
ca:
ūrdhva-saṃsthitamsituated above/upper
ūrdhva-saṃsthitam:
jajñewas born/arose
jajñe:
yatwhich
yat:
dyauḥheaven/sky
dyauḥ:
tatthat
tat:
aparamthe other (part)
aparam:
pṛthivīearth
pṛthivī:
pañca-lakṣaṇāpossessing five characteristics/marks
pañca-lakṣaṇā:

Suta Goswami

S
Shiva

FAQs

By describing ordered manifestation (heaven above, earth below) from the cosmic egg, the verse supports the Shaiva view that the Linga signifies Pati—Śiva as the transcendent ground from whom the cosmos becomes intelligible and worship-worthy as His śakti-vyakti (manifestation).

Though Śiva is not named as an acting agent in the grammar of the verse, the Purāṇic Shaiva frame implies that such structured emergence occurs under Pati’s niyati (governing order): Shiva-tattva is the sovereign principle by which the cosmos becomes a coherent field for the pashu’s experience and eventual release.

No specific puja-vidhi is stated; the takeaway aligns with Pāśupata orientation: contemplate (bhāvanā) the cosmos as Śiva’s ordered manifestation to loosen pāśa (bondage) and stabilize devotion to the Linga as the sign of Pati.