Shloka 9

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

Devanagari script

पशवो मानुषा वृक्षाः पिशाचाः पिशिताशनाः गन्धर्वाद्याः क्रमेणैव निर्दग्धा भानुभानुभिः

Transliteration

paśavo mānuṣā vṛkṣāḥ piśācāḥ piśitāśanāḥ gandharvādyāḥ krameṇaiva nirdagdhā bhānubhānubhiḥ

Translation

పశువులు, మనుష్యులు, వృక్షాలు, పిశాచులు, మాంసభక్షకులు, గంధర్వాదులు—అందరూ క్రమక్రమంగా, సూర్యంపై సూర్యంలా మండే ఆ కిరణాలచే దగ్ధమయ్యిరి.

Word by Word

• पशवः: beasts/creatures

• मानुषाः: human beings

• वृक्षाः: trees

• पिशाचाः: piśācas (ghoulish spirits)

• पिशिताशनाः: flesh-eaters/carnivorous beings

• गन्धर्वाद्याः: gandharvas and others

• क्रमेण एव: in sequence/gradually indeed

• निर्दग्धाः: burned up/scorched

• भानु-भानुभिः: by sun-like radiances, by (rays) like many suns

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It portrays the Linga-theophany as overwhelming radiance that subdues all beings, establishing the Linga as Pati (the Supreme Lord) before whom every pashu (embodied being) becomes humble and receptive to worship and refuge.

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

Shiva-tattva is shown as immeasurable, sun-like consciousness-power whose manifestation can scorch the entire field of embodied existence—indicating His transcendence over all categories of beings and His sovereignty as the ground of creation and dissolution.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: cultivating vairāgya (dispassion) and śaraṇāgati (taking refuge in Pati) by contemplating the fragility of pashu-bound existence when confronted with the Lord’s blazing, world-transforming presence.