Shloka 49

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

Devanagari script

ततः स्फटिकसंकाशं देवं निष्कलमक्षरम् कारणं सर्वदेवानां सर्वलोकमयं परम्

Transliteration

tataḥ sphaṭikasaṃkāśaṃ devaṃ niṣkalamakṣaram kāraṇaṃ sarvadevānāṃ sarvalokamayaṃ param

Translation

Kemudian mereka menyaksikan Deva yang bercahaya laksana kristal—tanpa bahagian, tidak binasa, sebab bagi segala dewa—Maha Tinggi, meresapi dan memuatkan semua alam. Dialah Pati (Śiva), melampaui segala sifat yang membatasi, namun hadir sebagai hakikat batin seluruh jagat.

Word by Word

• ततः (tataḥ): then/thereupon

• स्फटिक-संकाशम् (sphaṭika-saṅkāśam): having the appearance/lustre of crystal, transparent radiance

• देवं (devaṃ): the Divine Lord

• निष्कलम् (niṣkalam): without parts, beyond divisions/attributes

• अक्षरम् (akṣaram): imperishable, undecaying, immutable

• कारणम् (kāraṇam): the cause, source-principle

• सर्व-देवानाम् (sarva-devānām): of all gods

• सर्व-लोक-मयम् (sarva-loka-mayam): consisting of/pervading all worlds

• परम् (param): supreme, transcendent.

Speaker

Suta Goswami (narrating the Purva-Bhaga account to the sages, reporting an internal theophany/vision of Shiva)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga not merely as a ritual emblem but as the sign of the Niṣkala (partless) Pati—Shiva as the imperishable Cause—whose presence pervades all worlds. Linga-puja is thus directed to the transcendent Lord who is also immanent.

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

Shiva is described as sphaṭika-saṅkāśa (pure, transparent radiance), niṣkala (beyond parts and limiting attributes), and akṣara (imperishable). He is the kāraṇa (causal ground) even of the devas, indicating Pati as supreme over Pashu and Pasha.

What ritualistic or Yogic practice is highlighted here?

The verse points to contemplative realization (dhyāna) of the Niṣkala Linga—meditating on Shiva as akṣara-kāraṇa (imperishable cause). This supports a Pāśupata-oriented inner practice: seeing all lokas as pervaded by Pati while loosening the bonds (pāśa) of limited identity.