Shloka 19

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

Devanagari script

रजसा बद्धवैरश् च तमवोचं जनार्दनम् भाषसे वत्स वत्सेति सर्गसंहारकारणम्

Transliteration

rajasā baddhavairaś ca tamavocaṃ janārdanam bhāṣase vatsa vatseti sargasaṃhārakāraṇam

Translation

కాని రజోగుణబంధిత వైరం కలవాడై అతడు జనార్దనునితో పలికెను—“నన్ను ‘వత్సా, వత్సా’ అని ఎందుకు అంటావు? నీవే సృష్టి-సంహార కారణము.”

Word by Word

• rajasā: by rajas (the passion-born guṇa)

• baddha: bound

• vairaḥ: enmity/hostility

• ca: and

• tam: to him

• avocam: (he) said/spoke

• janārdanam: to Janārdana (Viṣṇu)

• bhāṣase: you speak/address

• vatsa: O child/son

• vatsā iti: ‘(saying) son’

• sarga: creation/emission

• saṁhāra: dissolution/reabsorption

• kāraṇam: cause

Speaker

Brahma (within Suta’s narration)

Characters & Entities

• Vishnu (Janardana)
• Brahma

FAQs

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

It highlights how guṇa-bound ego and rivalry can obscure true reverence; Linga-worship points the pashu (soul) beyond rajas-driven conflict toward the Pati who stands beyond sṛṣṭi and saṁhāra.

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

By foregrounding “the cause of creation and dissolution,” the verse sets up the Purāṇic movement toward Shiva-tattva as the transcendent ground beyond guṇas—where even cosmic functions (sarga/saṁhāra) are subordinate to the Supreme.

What ritualistic or Yogic practice is highlighted here?

The implied practice is guṇa-vijaya (mastery over rajas) through Pāśupata-oriented discipline—reducing passion-born antagonism and cultivating devotion and discernment that culminate in steadfast Linga-upāsanā.