Linga Purana — Purva Bhaga, Shloka 20
मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्
यक्षाः सिद्धास्तथा साध्या दैत्याः किंपुरुषोरगाः समुद्राश् च नदा वेदा मन्त्राः स्तोत्रादयः क्षणाः
yakṣāḥ siddhāstathā sādhyā daityāḥ kiṃpuruṣoragāḥ samudrāś ca nadā vedā mantrāḥ stotrādayaḥ kṣaṇāḥ
Ang mga Yakṣa, Siddha at Sādhya; ang mga Daitya, Kiṃpuruṣa at mga nilalang na tulad-ahas; ang mga karagatan at ilog; ang mga Veda; ang mga mantra at mga himno—maging ang mga panandaliang sandali ng panahon—lahat ay nasasaklaw at umaasa sa Kataas-taasang Panginoon, si Pati, na lampas ngunit laganap sa buong paglalang.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
It frames Linga-worship as devotion to the all-pervading Pati: every class of being, scripture, mantra, and even time itself is included in Shiva’s cosmic scope, so the Linga becomes the single focal symbol for the whole universe.
By listing beings, waters, Vedas, mantras, hymns, and moments, it implies Shiva-tattva as both transcendent and immanent—supporting the entire field of names and forms while remaining the supreme ground beyond them.
The verse foregrounds mantra and stotra as Shaiva upāyas (means): disciplined recitation and praise, aligned with Pashupata orientation, trains the pashu (soul) to recognize all experience as resting in Pati rather than in pasha (bondage).