Shloka 36

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

मध्ये भवेन संयुक्तं लिङ्गमूर्ति द्विजोत्तमाः हंसेन च वराहेण कृत्वा ताम्रादिभिः शुभाम्

Transliteration

madhye bhavena saṃyuktaṃ liṅgamūrti dvijottamāḥ haṃsena ca varāheṇa kṛtvā tāmrādibhiḥ śubhām

Translation

मध्ये भवेन संयुक्तं लिङ्गमूर्तिं द्विजोत्तमाः । हंसेन च वराहेण कृत्वा ताम्रादिभिः शुभाम् ॥

Word by Word

• मध्ये: in the middle/at the center

• भवेन: with Bhava (Śiva)

• संयुक्तम्: conjoined/united

• लिङ्गमूर्तिम्: the embodied form/icon of the Liṅga

• द्विजोत्तमाः: O best among the twice-born (brāhmaṇas)

• हंसेन: with the Haṃsa (swan) form/symbol

• च: and

• वराहेण: with the Varāha (boar) form/symbol

• कृत्वा: having made/fashioning

• ताम्रादिभिः: with copper and other (metals/materials)

• शुभाम्: auspicious, sacred, благотворную

Speaker

Suta Goswami (narrating prescribed iconography/installation rules within the Purva-Bhaga discourse)

Characters & Entities

• Shiva (Bhava)
• Hamsa
• Varaha

FAQs

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

It gives a direct pratishṭhā/śilpa instruction: the Liṅga should be conceived with Bhava (Śiva) as the central principle and crafted as an auspicious sacred object using metals like copper, emphasizing material purity and ritual correctness.

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

By placing Bhava “in the middle” and “conjoined” with the Liṅga-form, the verse signals Śiva as Pati—the inner core of the symbol—around whom all supportive forms and meanings are arranged, indicating Śiva’s primacy as the indwelling reality of worship.

What ritualistic or Yogic practice is highlighted here?

Ritualistically, it highlights Liṅga-pratiṣṭhā and correct sacred fabrication (tāmra and other metals). Yogically, it supports the Pāśupata orientation of centering awareness on Pati (Bhava) as the nucleus of worship, with external forms serving as aids to concentration.