Shloka 2

Adhyaya 17: लिङ्गोद्भव—ब्रह्मविष्ण्वहङ्कार-शमनं, ओंकार-प्रादुर्भावः, मन्त्र-तत्त्वं च

Devanagari script

स याति ब्रह्मसायुज्यं प्रसादात्परमेष्ठिनः ऋषय ऊचुः कथं लिङ्गमभूल्लिङ्गे समभ्यर्च्यः स शङ्करः

Transliteration

sa yāti brahmasāyujyaṃ prasādātparameṣṭhinaḥ ṛṣaya ūcuḥ kathaṃ liṅgamabhūlliṅge samabhyarcyaḥ sa śaṅkaraḥ

Translation

Sa biyaya ni Parameṣṭhin (Brahmā), siya’y nakaaabot sa brahma-sāyujya, ang pakikiisa sa Brahman. Sinabi ng mga ṛṣi: “Paano nagkaroon ang Liṅga? At paano dapat sambahin nang wasto sa Liṅga si Śaṅkara—ang Pati, ang Panginoong laging karapat-dapat sa pagsamba?”

Word by Word

• स (sa): he

• याति (yāti): goes/attains

• ब्रह्मसायुज्यम् (brahma-sāyujyam): union/identity with Brahman (liberative state)

• प्रसादात् (prasādāt): through grace/favor

• परमेष्ठिनः (parameṣṭhinaḥ): of Parameṣṭhin, i.e., Brahmā

• ऋषयः (ṛṣayaḥ): the sages

• ऊचुः (ūcuḥ): said

• कथम् (katham): how?

• लिङ्गम् (liṅgam): the Liṅga (mark/symbol of Pati-Śiva)

• अभूत् (abhūt): came into being/arose

• लिङ्गे (liṅge): in/as the Liṅga

• समभ्यर्च्यः (samabhyarcyaḥ): to be duly worshipped with full reverence

• स (sa): that/he

• शङ्करः (śaṅkaraḥ): Śaṅkara (Śiva, the beneficent Lord)

Speaker

Sages (Ṛṣis) addressing Sūta (outer frame narration at Naimiṣāraṇya)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It turns the narrative toward the origin (prādurbhāva) of the Liṅga and the correct mode of adoring Śiva as Pati through the Liṅga, establishing the Liṅga as the primary upāsya (object of worship) in this section.

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

Śiva is implied as the ever-worshipworthy Pati who is approached through the Liṅga; liberation is framed as grace-bestowed, aligning with Shaiva thought where bondage (pāśa) is removed and the pashu (soul) turns toward the Lord.

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds Liṅga-arcana (formal worship of the Liṅga) as the central practice; the detailed puja-vidhi and its inner yogic intent (turning the pashu toward Pati) are prompted by the sages’ question.