Shloka 12

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

Devanagari script

हिरण्यगर्भो रजसा तमसा शङ्करः स्वयम् सत्त्वेन सर्वगो विष्णुः सर्वात्मत्वे महेश्वरः

Transliteration

hiraṇyagarbho rajasā tamasā śaṅkaraḥ svayam sattvena sarvago viṣṇuḥ sarvātmatve maheśvaraḥ

Translation

हिरण्यगर्भो रजसा तमसा शङ्करः स्वयम्। सत्त्वेन सर्वगो विष्णुः सर्वात्मत्वे महेश्वरः॥

Word by Word

• हिरण्यगर्भः: Hiraṇyagarbha, the cosmic creator-principle

• रजसा: by rajas (the activating quality)

• तमसा: by tamas (the veiling quality)

• शङ्करः: Śaṅkara, the beneficent Lord (Shiva)

• स्वयम्: Himself, directly

• सत्त्वेन: by sattva (the illumining quality)

• सर्वगः: all-pervading

• विष्णुः: Viṣṇu, the preserver-pervader

• सर्वात्मत्वे: in the condition of being the Self of all

• महेश्वरः: Maheśvara, the Supreme Lord (Pati)

Speaker

Suta Goswami (narrating the doctrine of the Linga’s supreme Lordship within the creation narrative)

Characters & Entities

• Shiva
• Vishnu
• Hiranyagarbha
• Maheshvara

FAQs

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

It establishes the Linga’s Lord as the one reality appearing as creator (Hiraṇyagarbha), preserver (Viṣṇu), and Śaṅkara through the guṇas, while ultimately transcending them as Maheśvara—so Linga-pūjā is worship of the supreme Pati behind all cosmic functions.

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

Shiva-tattva is presented as the sarvātman (Self of all) who governs rajas, tamas, and sattva as modes of manifestation, yet remains Maheśvara—supreme, independent, and not limited by guṇa-conditioned names and roles.

What ritualistic or Yogic practice is highlighted here?

The verse points to Pāśupata-style contemplation: meditating on the Lord as guṇātīta Pati (beyond the guṇas) and sarvavyāpin (all-pervading), which loosens pāśa (bondage) of the paśu (soul) through right knowledge and devotion.