Shloka 26

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

Devanagari script

कर्ता नेता च हर्ता च न मयास्ति समो विभुः अहमेव परं ब्रह्म परं तत्त्वं पितामह

Transliteration

kartā netā ca hartā ca na mayāsti samo vibhuḥ ahameva paraṃ brahma paraṃ tattvaṃ pitāmaha

Translation

เรานี่เองเป็นผู้กระทำ ผู้นำ และผู้ถอนคืน; โอผู้แผ่ซ่านทั่ว ไม่มีผู้ใดเสมอเรา โอปิตามหะ เราเท่านั้นคือพรหมันสูงสุด คือสัจตัตตวะอันยิ่ง

Word by Word

• कर्त्ता (kartā): creator/doer/agent

• नेता (netā): leader/guide

• हर्ता (hartā): withdrawer/destroyer/taker away

• च (ca): and

• न (na): not

• मया (mayā): by me/for me (in the sense ‘to me’)

• अस्ति (asti): is/exists

• समः (samaḥ): equal

• विभुः (vibhuḥ): all-pervading lord/mighty one

• अहम् (aham): I

• एव (eva): alone/indeed

• परम् (param): supreme

• ब्रह्म (brahma): Brahman/Absolute

• परम् (param): highest

• तत्त्वम् (tattvam): principle/reality

• पितामह (pitāmaha): O Grandfather (epithet/address)

Speaker

Shiva (as the supreme Pati declaring his transcendence during the Liṅga manifestation narrative)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It grounds Liṅga-pūjā in tattva: the Liṅga signifies Shiva as Pati—the supreme agent of creation, guidance, and withdrawal—so worship is directed to the highest Brahman rather than a mere symbol.

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

Shiva is declared para-brahman and para-tattva, unequalled and all-pervading, transcending limited divine roles; he is the ultimate controller who liberates the paśu (soul) from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights jñāna-based upāsanā: contemplation of Shiva as the supreme Reality during Liṅga-pūjā—an inner alignment central to Pāśupata-oriented sādhanā.