Linga Purana — Purva Bhaga, Shloka 30

Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship

Devanagari script

क्रीडते सगणः साम्बस् तच्छिवालयम् उच्यते एवं शतसहस्राणि शर्वस्यायतनानि तु

Transliteration

krīḍate sagaṇaḥ sāmbas tacchivālayam ucyate evaṃ śatasahasrāṇi śarvasyāyatanāni tu

Translation

Kung saan si Sāmba—si Śiva na kaisa ng Śakti—ay naglalaro kasama ang Kanyang mga gaṇa, ang pook na iyon ay tinatawag na śivālaya, ang templo ni Śiva. Kaya’t may daan-daang libong ganitong banal na tahanan ni Śarva (Panginoong Śiva).

Word by Word

• क्रीडते: sports, plays

• सगणः: together with the gaṇas (attendants)

• साम्बस्: Sāmba, Śiva with Ambā (Śakti)

• तत्: that

• शिवालयम्: Śiva’s abode/temple

• उच्यते: is called

• एवम्: thus

• शतसहस्राणि: hundreds of thousands

• शर्वस्य: of Śarva (Śiva)

• आयतनानि: abodes, sanctuaries

• तु: indeed

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Shakti (Ambā/Umā)
• Ganas
• Śarva

FAQs

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

It defines a śivālaya as any sanctified space where Śiva, with His gaṇas and Śakti (Sāmba), is present—supporting the Shaiva view that Linga/temple worship is grounded in the living presence (sannidhya) of Pati, not merely in architecture.

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

Śiva is presented as Pati (Lord) who is inseparable from Śakti (Sāmba) and attended by gaṇas, indicating His sovereignty and immanence—He pervades many āyatanas while remaining the one supreme Lord beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

It implicitly elevates kṣetra-sevā and śivālaya-upāsanā (temple-centered devotion and worship) as a valid Shaiva sādhanā; the verse points to pilgrimage and Linga/temple worship as means for the pashu (soul) to approach Pati through sacred presence.