Linga Purana — Purva Bhaga, Shloka 15

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

तत्रापि च महासत्त्व योगयुक्तेन चेतसा यस्मादहं तैर्विज्ञातो योगतत्परमानसैः

Transliteration

tatrāpi ca mahāsattva yogayuktena cetasā yasmādahaṃ tairvijñāto yogatatparamānasaiḥ

Translation

At doon din, O dakilang kaluluwa, sapagkat ang aking tunay na kalikasan ay natunghayan ng mga ang isipan ay lubos na nakatuon sa Yoga—sa pamamagitan ng kamalayang nakayuko sa Yoga—kaya Ako’y tunay na nakilala bilang Panginoon (Pati).

Word by Word

• tatra api: even there/in that context

• ca: and

• mahā-sattva: O great-souled one (noble being)

• yoga-yuktena: joined/steadied by Yoga

• cetasā: by the mind/consciousness

• yasmāt: because/since

• aham: I (the Lord)

• taiḥ: by them

• vijñātaḥ: known/realized

• yoga-tat-para-mānasaiḥ: by those whose minds are devoted exclusively to that Yoga

Speaker

Suta Goswami (narrating an internal Shaiva teaching context)

Characters & Entities

• Shiva

FAQs

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

It points to inner realization as the core of Linga-upāsanā: the Linga is truly understood when the mind is made yoga-yukta, enabling recognition of Śiva as the supreme Pati beyond mere outer ritual.

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

Śiva-tattva is presented as directly knowable through yogic insight—recognized by those absorbed in Yoga—implying Śiva as the ever-present Lord (Pati) realized when the pashu’s mind is purified of pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The emphasis is on yogic concentration and inner steadiness (yoga-yukta citta)—a Pāśupata-aligned approach where disciplined meditation and absorption lead to direct knowledge of Śiva.