Linga Purana — Purva Bhaga, Shloka 181

उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः

Devanagari script

कुर्वन्पतत्यधो गत्वा तत्रैव परिवर्तते तस्मात्स सर्वदोपास्यो वन्दनीयश् च सर्वदा

Transliteration

kurvanpatatyadho gatvā tatraiva parivartate tasmātsa sarvadopāsyo vandanīyaś ca sarvadā

Translation

Ang gumagawa ng salungat na landas ay babagsak pababa, mapapasa kalagayang mababa, at iikot doon nang paulit-ulit. Kaya Siya (Śiva)—ang Pati, tagapag-alis ng pāśa—ay dapat sambahin lagi’t lagi at laging pagyukuran.

Word by Word

• kurvan: while doing/performing

• patati: falls

• adhaḥ: downward/below

• gatvā: having gone

• tatra eva: there itself/in that very state

• parivartate: turns about/revolves (in repeated return)

• tasmāt: therefore

• saḥ: He (the Lord)

• sarvadā: always

• upāsyaḥ: to be worshipped/meditated upon

• vandanīyaḥ: worthy of salutation

• ca: and

• sarvadā: always

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It contrasts samsaric downfall and repeated return with the refuge of Shiva; therefore Linga-upāsanā is presented as the steady path by which the pashu turns toward Pati and away from bondage.

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

Shiva is implied as the ever-worthy object of upāsanā and vandanā—the Pati who alone can end the pashu’s revolving in lower states caused by pāśa (bondage) and misdirected action.

What ritualistic or Yogic practice is highlighted here?

Upāsanā (devotional worship/meditative attendance) and vandanā (prostration) are emphasized—core elements of Shaiva sādhanā that align with Pāśupata orientation toward Pati as the liberator.