Shloka 20
Liṅga-pratiṣṭhāvidhiḥ — Installation Standards and Auspicious Parameters for Liṅga Worship
पुनश्च द्विविधं प्रोक्तं स्थावरं जंगमं तथा । स्थावरं लिंगमित्याहुस्तरुगुल्मादिकं तथा
punaśca dvividhaṃ proktaṃ sthāvaraṃ jaṃgamaṃ tathā | sthāvaraṃ liṃgamityāhustarugulmādikaṃ tathā
อีกประการหนึ่ง ได้ประกาศว่าแบ่งเป็นสองประเภท คือ “สถาวระ” (ไม่เคลื่อนไหว) และ “ชังคมะ” (เคลื่อนไหว) โดยสถาวระนั้นเรียกว่า “ลิงคะ” เช่น ต้นไม้ พุ่มไม้ เป็นต้น (ซึ่งนับถือว่าเป็นที่สถิตมั่นของพระศิวะ)
Suta Goswami
Tattva Level: pati
Shiva Form: Paśupatinātha
Sthala Purana: Not a Jyotirliṅga legend; it articulates a theological taxonomy: Śiva’s presence is recognized as ‘sthāvara’ (fixed) and ‘jaṅgama’ (moving), expanding liṅga-buddhi beyond temple icons to the natural world.
Significance: Encourages a pan-sacral vision: forests, sacred groves, and revered trees/shrubs can be approached as loci of Śiva’s abiding presence, cultivating continuous remembrance (smaraṇa) beyond pilgrimage sites.
Offering: pushpa
FAQs
It teaches that Shiva’s presence can be approached through two supports (liṅga-bhāva): immovable (sthāvara) and movable (jaṅgama). Even fixed natural forms can serve as sanctified reminders of Pati (Shiva), helping the pashu (individual soul) turn toward devotion and liberation.
The verse frames the Linga as a Saguna support—Shiva made approachable through perceivable forms. By recognizing the sthāvara Linga (fixed sacred presences), the devotee learns to worship Shiva not only in temples but also through consecrated symbols in the world.
A practical takeaway is reverential contemplation (bhāvanā) of Shiva’s presence in fixed sacred supports, accompanied by japa of the Panchakshara (Om Namaḥ Śivāya) and simple offerings (water, bilva) where appropriate to one’s tradition.