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Linga Purana — Purva Bhaga, Shloka 23

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

शैलेन्द्रः कार्मुकं चैव ज्या भुजङ्गाधिपः स्वयम् कालरात्र्या तथैवेह तथेन्द्रधनुषा पुनः

śailendraḥ kārmukaṃ caiva jyā bhujaṅgādhipaḥ svayam kālarātryā tathaiveha tathendradhanuṣā punaḥ

在此,雪楞陀罗(Śailendra)确为弓;弓弦则是蛇王自身。同样,迦罗夜(Kālarātrī)亦在此显现;而再者,因陀罗之虹亦为弓。由这些神圣的人格化可知主之威力:连兵器与时间之力,皆成至上湿婆——主宰(Pati)手中的器具。

शैलेन्द्रःŚailendra (lord of mountains, the mountain-king)
शैलेन्द्रः:
कार्मुकम्bow
कार्मुकम्:
च एवand indeed
च एव:
ज्याbowstring
ज्या:
भुजङ्गाधिपःlord of serpents (Nāga-king, e.g., Vāsuki/Śeṣa)
भुजङ्गाधिपः:
स्वयम्himself
स्वयम्:
कालरात्र्याby/with Kālarātrī (the dark night of Time, destructive power)
कालरात्र्या:
तथा एव इहjust so, here
तथा एव इह:
तथा इन्द्रधनुषाlikewise by/with Indra’s rainbow (indra-dhanuṣ)
तथा इन्द्रधनुषा:
पुनःagain/further
पुनः:

Suta Goswami (narrating the Purva-Bhaga to the sages; verse embedded in a descriptive-stuti of divine forces/ayudhas)

S
Shiva
Ś
Śailendra
B
Bhujangādhipa (Nāga-king)
K
Kālarātrī
I
Indra

FAQs

It trains the devotee to perceive all cosmic powers—mountain, serpent-force, Time (Kālarātrī), and the rainbow of Indra—as subordinate manifestations serving Pati (Shiva). This supports Linga-puja as worship of the One who holds and transcends all forces.

Shiva-tattva is implied as the sovereign principle in which even destructive Time-power (Kālarātrī) and protective or celestial forces (Indra’s rainbow) become functional expressions—showing Pati as the controller of pasha-like forces that bind or liberate pashus.

A contemplative stuti (bhāvanā) aligned with Pāśupata insight: during japa or Linga-dhyāna, the sādhaka internalizes that all energies and instruments are Shiva’s—reducing pasha (bondage) by dissolving the sense of separate agency.