Shloka 21

Vibhaga 1, Adhyaya 74 — ब्रह्मप्रोक्तलिङ्गार्चनविधिः

Materials, Classes, and Fruits of Linga-Worship

Devanagari script

तया च पूजयेद्यस्तु देवी देवश् च पूजितौ शैलजं रत्नजं वापि धातुजं वापि दारुजम्

Transliteration

tayā ca pūjayedyastu devī devaś ca pūjitau śailajaṃ ratnajaṃ vāpi dhātujaṃ vāpi dārujam

Translation

ผู้ใดบูชาตามวิธีนั้น ย่อมเป็นการบูชาทั้งเทวีและเทพพร้อมกัน. เขาอาจบูชาลึงค์ที่ทำด้วยศิลา ด้วยรัตนะ ด้วยโลหะ หรือด้วยไม้ก็ได้.

Word by Word

• tayā: by that (procedure/means)

• ca: and

• pūjayet: should worship

• yaḥ tu: whoever indeed

• devī: the Goddess (Śakti/Umā)

• devaḥ: the God (Śiva/Maheśvara)

• ca: and

• pūjitau: are worshipped (both honored)

• śailajam: made of stone/mountain-born

• ratnajam: made of gems

• vā api: or else

• dhātujam: made of metal/mineral

• vā api: or else

• dārujam: made of wood

Speaker

Suta Goswami (narrating the Linga-puja teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Devi (Parvati/Shakti)

FAQs

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

It teaches that proper Liṅga-pūjā is inherently worship of both Śiva (Pati) and Śakti, and that the sanctity lies in devotion and vidhi rather than the material—stone, gem, metal, or wood are all valid supports for worship.

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

Śiva-tattva here is inseparable from Śakti: honoring the Liṅga according to the prescribed means is simultaneously honoring Deva and Devī, reflecting the non-dual unity of consciousness (Śiva) and power (Śakti) in worship.

What ritualistic or Yogic practice is highlighted here?

A practical pūjā-vidhi principle is highlighted: choose an available Liṅga-substance and perform worship correctly; this supports the sādhaka’s movement from pasha (bondage) toward Pati (Śiva) through disciplined devotional practice aligned with Pāśupata-oriented worship.