Shloka 3

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

वसिष्ठयाज्यं विप्रेन्द्रास् तदादिश्यैव भूपतिम् कल्माषपादं रुधिरो विश्वामित्रेण चोदितः

Transliteration

vasiṣṭhayājyaṃ viprendrās tadādiśyaiva bhūpatim kalmāṣapādaṃ rudhiro viśvāmitreṇa coditaḥ

Translation

噢，婆罗门中之最胜者，受毗湿瓦密多唆使，罗刹鲁提罗引导迦尔摩沙钵陀王前往那由瓦西什塔主持的祭祀仪轨。

Word by Word

• वसिष्ठयाज्यम्: the sacrifice to be performed by Vasiṣṭha (as officiating priest)

• विप्रेन्द्राः: O best of brāhmaṇas

• तत्: that (matter/plan)

• आदिश्य: having instructed/pointed out

• एव: indeed

• भूपतिम्: the king

• कल्माषपादम्: (King) Kalmāṣapāda

• रुधिरः: Rudhira (a rākṣasa/demon)

• विश्वामित्रेण: by Viśvāmitra

• चोदितः: urged/impelled/instigated

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Vasistha
• Vishvamitra
• Kalmashapada
• Rudhira

FAQs

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

It frames how Vedic sacrifice (yajña)—when entangled with rivalry and manipulation—can become a cause of bondage (pāśa); the Linga Purana uses such episodes to redirect ritual toward devotion to Pati (Śiva) rather than ego-driven outcomes.

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

Indirectly: by showing how worldly agents (kings, sages, demons) are driven by karma and instigation, it contrasts the conditioned pashu with Pati—Śiva as the unbound Lord beyond such compulsions, the ultimate refuge when ritual and power-politics fail.

What ritualistic or Yogic practice is highlighted here?

A Vedic yajña led by an appointed priest (Vasiṣṭha-yājya). The takeaway is that ritual must be aligned with dharma and devotion; otherwise it reinforces bondage rather than supporting the Shaiva aim of liberation (mokṣa) through right worship and inner discipline.