Linga Purana — Purva Bhaga, Shloka 13

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

श्रद्धा च गतिरस्यैव वेदास्तस्य हयाः स्मृताः पदानि भूषणान्येव षडङ्गान्युपभूषणम्

Transliteration

śraddhā ca gatirasyaiva vedāstasya hayāḥ smṛtāḥ padāni bhūṣaṇānyeva ṣaḍaṅgānyupabhūṣaṇam

Translation

Ang śraddhā, ang banal na pananampalataya, ang siyang landas ng Kaniyang pag-usad; ang mga Veda ay inaalala bilang Kaniyang mga kabayo. Ang Kaniyang mga hakbang ay tunay na palamuti; at ang anim na Vedāṅga ay mga pangalawang palamuti. Sa gayon, ang Panginoong Pati ay pinupuri bilang katawan ng kapangyarihang Vediko at ng wastong paglakad sa daan ng espiritu.

Word by Word

• श्रद्धा (śraddhā): faith, consecrated trust

• च (ca): and

• गतिः (gatiḥ): course, movement, destiny/refuge

• अस्य (asya): of him

• एव (eva): indeed

• वेदाः (vedāḥ): the Vedas

• तस्य (tasya): of him

• हयाः (hayāḥ): horses/steeds

• स्मृताः (smṛtāḥ): are remembered/declared

• पदानि (padāni): steps/feet/footprints

• भूषणानि (bhūṣaṇāni): ornaments

• एव (eva): indeed

• षडङ्गानि (ṣaḍaṅgāni): the six Vedāṅgas

• उपभूषणम् (upabhūṣaṇam): secondary ornament, auxiliary adornment

Speaker

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Vedas
• Vedangas

FAQs

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

It frames Shiva as the living ground of Vedic revelation: worship of the Linga is not outside the Veda but is supported by śraddhā, Vedic mantra, and the Vedāṅgas—making devotion and ritual competence complementary.

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

Shiva is presented as Pati whose very ‘movement’ is śraddhā and whose power carries the Vedas like steeds—implying he is the inner Lord of knowledge (jñāna) and the refuge/gati for the bound pashu seeking release from pāśa.

What ritualistic or Yogic practice is highlighted here?

It highlights śraddhā as the indispensable inner discipline for both Shiva-pūjā and Pāśupata-oriented practice, while pointing to Vedic recitation and Vedāṅga-based correctness (śikṣā, kalpa, vyākaraṇa, nirukta, chandas, jyotiṣa) as supportive ‘adornments’ of worship.