Shloka 33

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

Devanagari script

एतस्मिन्नन्तरे लिङ्गम् अभवच्चावयोः पुरः विवादशमनार्थं हि प्रबोधार्थं च भास्वरम्

Transliteration

etasminnantare liṅgam abhavaccāvayoḥ puraḥ vivādaśamanārthaṃ hi prabodhārthaṃ ca bhāsvaram

Translation

就在其间，一道光辉灿然的林伽（Liṅga）显现在我们面前，确为息止争论、唤醒我们趋向真理而来——昭示超越一切争竞之主宰Pati（湿婆Śiva）的临在。

Word by Word

• etasmin antara: in the meantime

• liṅgam: the Linga (sign of Śiva)

• abhavat: came into being/manifested

• ca: and

• āvayoḥ: of us two/before the two of us

• puraḥ: in front/present

• vivāda-śamana-artham: for the purpose of quelling the dispute

• hi: indeed

• prabodha-artham: for the purpose of awakening/enlightening

• ca: and

• bhāsvaram: radiant, shining

Speaker

Suta Goswami (narrating an internal episode involving Brahma and Vishnu)

Characters & Entities

• Shiva
• Linga
• Brahma
• Vishnu

FAQs

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

It frames the Liṅga as Śiva’s self-manifest sign that ends conflict and redirects attention from rivalry to devotion and realization—making Liṅga-pūjā a means of restoring dharma and inner clarity.

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

Śiva-tattva appears as the radiant Liṅga—Pati who stands beyond dualistic dispute, awakening limited beings (pashu) bound by pasha (ego, ignorance) to the higher truth.

What ritualistic or Yogic practice is highlighted here?

The verse implies prabodha (spiritual awakening) through contemplation of the radiant Liṅga—an inner focus aligned with Pāśupata orientation: turning from argument to dhyāna and worship of Śiva as the supreme principle.