Linga Purana — Purva Bhaga, Shloka 14

Devas Praise Śiva; Gaṇeśa Manifests as Vighneśvara and Receives the Primacy of Worship

Devanagari script

आदाय च कराभ्यां च सुसुखाभ्यां भवः स्वयम् आलिङ्ग्याघ्राय मूर्धानं महादेवो जगद्गुरुः

Transliteration

ādāya ca karābhyāṃ ca susukhābhyāṃ bhavaḥ svayam āliṅgyāghrāya mūrdhānaṃ mahādevo jagadguruḥ

Translation

Pagkatapos, si Bhava (Shiva) mismo, sa kanyang dalawang kamay na lubhang mahinahon, ay inilapit siya; si Mahādeva—Guro ng mga daigdig—ay yumakap at humalik/umamoy sa tuktok ng ulo, na nagkakaloob ng malapit na biyaya.

Word by Word

• ādāya: having taken (close)

• ca: and

• karābhyām: with (both) hands

• susukhābhyām: very gentle/comforting

• bhavaḥ: Bhava (Śiva)

• svayam: Himself

• āliṅgya: having embraced

• āghrāya: having smelled (kissed, inhaled the fragrance of)

• mūrdhānam: the head/crown of the head

• mahādevaḥ: Mahādeva (the Great God)

• jagadguruḥ: teacher/guru of the world(s)

Speaker

Suta Goswami (narrating the episode to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Mahadeva
• Bhava
• Jagadguru

FAQs

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

It highlights that the core fruit of Linga-upāsanā is Śiva’s anugraha—Pati personally drawing the pashu near, transforming mere ritual into living communion and blessing.

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

Śiva appears as Jagadguru and Mahādeva: transcendent Lord yet immanently compassionate, granting liberation not only through power but through closeness—anugraha that loosens pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse points to bhakti-yukta upāsanā and Pāśupata orientation: surrender and proximity to Pati, where the culmination is grace (anugraha) rather than technique alone.