Shloka 4

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

Devanagari script

अपृच्छन् भगवंल्लिङ्गं कथमासीदिति स्वयम् लिङ्गे महेश्वरो रुद्रः समभ्यर्च्यः कथं त्विति

Transliteration

apṛcchan bhagavaṃlliṅgaṃ kathamāsīditi svayam liṅge maheśvaro rudraḥ samabhyarcyaḥ kathaṃ tviti

Translation

अपृच्छन् भगवन् लिङ्गं कथमासीदिति स्वयम्। लिङ्गे महेश्वरो रुद्रः समभ्यर्च्यः कथं त्विति।

Word by Word

• अपृच्छन् (apṛcchan): they asked/inquired

• भगवत् (bhagavat): venerable, divine

• लिङ्गम् (liṅgam): the Linga, the sign/emblem of Shiva

• कथम् (katham): how

• आसीत् (āsīt): came to be/was

• इति (iti): thus

• स्वयम् (svayam): themselves/directly

• लिङ्गे (liṅge): in the Linga/as the Linga

• महेश्वरः (maheśvaraḥ): Maheshvara, the Great Lord

• रुद्रः (rudraḥ): Rudra (Shiva as the awe-inspiring Lord)

• समभ्यर्च्यः (samabhyarcyaḥ): to be duly worshipped with full reverence

• कथम् त्व् इति (kathaṁ tv iti): and how indeed?

Speaker

Suta Goswami (narrating the sages’ inquiry within the Linga-Pradurbhava account)

Characters & Entities

• Shiva
• Rudra
• Maheshvara
• Linga

FAQs

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

It frames two core concerns of Linga-upasana: the ontological origin of the Linga (why it is the supreme sign of Pati) and the correct method of worship (samabhyarcana) directed to Maheshvara present in and as the Linga.

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

Shiva is indicated as Maheshvara-Rudra, the Pati, who is not merely represented by the Linga but is worshipped in the Linga—implying immanence (presence in the emblem) and transcendence (the Lordhood that the emblem signifies).

What ritualistic or Yogic practice is highlighted here?

The verse points to samabhyarcana—complete, rule-guided worship of Rudra in the Linga—forming the ritual foundation that supports Pashupata-oriented discipline: devotion, purity, and focused contemplation of Pati to loosen Pasha (bondage) upon the Pashu (soul).