Shloka 11

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

पुष्करावर्तकाद्यास्तु केशास्तस्य प्रकीर्तिताः वायवो घ्राणजास्तस्य गतिः श्रौतं स्मृतिस् तथा

Transliteration

puṣkarāvartakādyāstu keśāstasya prakīrtitāḥ vāyavo ghrāṇajāstasya gatiḥ śrautaṃ smṛtis tathā

Translation

其发被称颂为诸水旋涡，自普什迦罗·阿瓦尔塔（Puṣkara-āvarta）等始。由其嗅根生起诸风。其行运契合于施劳塔（Śrauta，吠陀祭仪）之法度；所传所忆之斯摩利提（Smṛti）亦复如是。

Word by Word

• puṣkara-āvarta-kādyāḥ: beginning with the Puṣkara whirlpool (and other eddies)

• tu: indeed

• keśāḥ: hairs

• tasya: of him (that cosmic Being)

• prakīrtitāḥ: are declared/celebrated

• vāyavaḥ: winds/airs

• ghrāṇajāḥ: born from the nose/sense of smell

• tasya: of him

• gatiḥ: motion/course/going

• śrautam: in conformity with Śruti/Śrauta ritual order

• smṛtiḥ: Smṛti/traditional law and recollection

• tathā: likewise/also.

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It frames ritual order (Śrauta) and sacred tradition (Smṛti) as expressions of the cosmic Shiva-principle, implying that Linga-puja aligns the worshipper’s actions with Shiva’s universal ordinance.

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

Shiva-tattva is presented as the ground of cosmic correspondences: even winds and motion arise from the divine body, showing Pati as the inner ruler of creation’s functions rather than a merely anthropomorphic deity.

What ritualistic or Yogic practice is highlighted here?

The verse points to Śrauta-aligned discipline and prāṇa-awareness: regulating vāyu (breath/airs) and conforming one’s conduct to Vedic dharma as preparatory supports for Pāśupata-oriented worship and inner alignment with Pati.