Linga Purana — Purva Bhaga, Shloka 134

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

शैत्यादेकार्णवे तस्मिन् वायुना तेन संहताः निषिक्ता यत्र यत्रासंस् तत्र तत्राचलाभवन्

Transliteration

śaityādekārṇave tasmin vāyunā tena saṃhatāḥ niṣiktā yatra yatrāsaṃs tatra tatrācalābhavan

Translation

在那一体未分的宇宙大海中，由于寒冷，诸多物质团块被那股风力压实凝聚。凡其沉积安住之处，处处皆化为不动之山——在统御诸元素之主宰（Pati）之下，于创造中显现的形相。

Word by Word

• शैत्यात्: from coldness

• एकार्णवे: in the one cosmic ocean

• तस्मिन्: in that

• वायुना: by the Wind (Vāyu)

• तेन: by that (same agency)

• संहताः: compacted, pressed together

• निषिक्ता: poured down, deposited

• यत्र यत्र: wherever, in whatever place

• आसन्: they were/occurred

• तत्र तत्र: there and there

• अचलाः: mountains/immovables

• अभवन्: became, came to be

Speaker

Suta Goswami (narrating the Linga Purana’s creation sequence to the sages of Naimisharanya)

Characters & Entities

• Vayu

FAQs

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

It frames the manifest world as a structured emergence from the primal waters, implying that all stable forms (like mountains and the Earth) are supported by Pati’s cosmic order—an outlook that underlies Linga worship as reverence to Shiva as the ground of all form.

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

Though Shiva is not named directly, the verse points to a governed cosmogenesis: elements like Vayu act as instruments within a higher sovereignty. In Shaiva Siddhanta terms, this indicates Pati as the supreme regulator, with the world-forms arising as part of pasha (objective order) rather than independent reality.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is contemplative: Pashupata-oriented sadhana reads the elements’ transformations as pasha, encouraging dispassion (vairagya) and steadiness (acalatva) while seeking refuge in Pati, Shiva, the Linga’s inner meaning.