Shloka 6

Vibhaga 1, Adhyaya 74 — ब्रह्मप्रोक्तलिङ्गार्चनविधिः

Materials, Classes, and Fruits of Linga-Worship

Devanagari script

त्रैलोहिकं गुह्यकाश् च सर्वलोहमयं गणाः चामुण्डा सैकतं साक्षान् मातरश् च द्विजोत्तमाः

Transliteration

trailohikaṃ guhyakāś ca sarvalohamayaṃ gaṇāḥ cāmuṇḍā saikataṃ sākṣān mātaraś ca dvijottamāḥ

Translation

โอทวิชโอตตมะ มีทั้งหมู่คณะ (คณะของศิวะ) แห่งสามโลกและเหล่าคุหยะกะผู้ลี้ลับ; อีกทั้งมีกองคณะประหนึ่งประกอบด้วยโลหะทุกชนิด. จามุณฑา เหล่าไสกตะ และหมู่มาตฤกา ก็ปรากฏกายโดยตรง อยู่พร้อมหน้า.

Word by Word

• त्रैलोहिकम्: pertaining to the three worlds

• गुह्यकाः: Guhyakas (mystic attendants/guardians)

• च: and

• सर्वलोहमयम्: made of all metals/metallic in nature

• गणाः: Shiva’s hosts/attendants

• चामुण्डा: the fierce goddess Cāmuṇḍā

• सैकतम्: Sāikatas (sand/earth-associated beings, a class of attendants)

• साक्षात्: directly, in person, manifest

• मातरः: the Mothers/Mātṛkās

• च: and

• द्विजोत्तमाः: O best of the twice-born (address to a Brahmin/sage).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Ganas
• Guhyakas
• Chamunda
• Matrikas

FAQs

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

It situates Linga-centered Shaiva worship within a living cosmic ecology: Mahadeva is attended by Gaṇas, Guhyakas, and the Mātṛkās, indicating that devotion to the Linga invokes both Shiva (Pati) and his protective, world-pervading śaktis and attendants.

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

Shiva-tattva is implied as sovereign and all-pervasive: beings from all three worlds, including fierce Shakti-forms like Cāmuṇḍā and the Mātṛkās, are present ‘in person,’ reflecting Shiva as Pati who commands and integrates diverse powers without being limited by them.

What ritualistic or Yogic practice is highlighted here?

The verse points to the protective and energizing field around Shiva worship: in Pāśupata-oriented practice, remembrance of Shiva’s Gaṇas and Shakti-hosts supports removal of obstacles (pāśa) and steadiness of the pashu (the bound soul) in Linga-upāsanā.