The Glory of the Shiva Linga

Verse 1 (shiva.vidyeshvara.5.1)

सूत उवाच । श्रवणादित्रिकेऽशक्तो लिङ्गं वेरं च शाङ्करम् । संस्थाप्य नित्यमभ्यर्च्य तरेत् संसारसागरम्

sūta uvāca śravaṇāditrike 'śakto liṁgaṁ beraṁ ca śāṁkaram saṁsthāpya nityamabhyarcya taretsaṁsārasāgaram

Suta said: Whoever is unable to undertake this threefold hearing and the rest may install the Linga and the image of Shankara, worship them daily, and thereby cross this ocean of worldly existence.

Verse 2 (shiva.vidyeshvara.5.2)

अपि द्रव्यं वहेदेव यथाबलमवञ्चयन् । अर्पयेल्लिङ्गवेरार्थमर्चयेदपि सन्ततम्

api dravyaṁ vahedeva yathābalamavaṁcayan arpayelliṁgaberārthamarcayedapi saṁtatam

According to his means, holding nothing back, let him also bring material offerings; let him present them to the Linga and the image, and worship them continually.

Verse 3 (shiva.vidyeshvara.5.3)

मण्डपं गोपुरं तीर्थं मठं क्षेत्रं तथोत्सवम् । वस्त्रं गन्धं च माल्यं च धूपं दीपं च भक्तितः

maṁḍapaṁ gopuraṁ tīrthaṁ maṭhaṁ kṣetraṁ tathotsavam vastraṁ gaṁdhaṁ ca mālyaṁ ca dhūpaṁ dīpaṁ ca bhaktitaḥ

Pavilions, gate-towers, holy fords, monasteries, sacred grounds, and festivals; cloth, fragrance, garlands, incense, and lamps — let him offer all these with devotion,

Verse 4 (shiva.vidyeshvara.5.4)

विविधान्नं च नैवेद्यमपूपव्यञ्जनैर्युतम् । छत्रं ध्वजं च व्यजनं चामरं चापि साङ्गकम्

vividhānnaṁ ca naivedyamapūpavyaṁjanairyutam chatraṁ dhvajaṁ ca vyajanaṁ cāmaraṁ cāpi sāṁgakam

various offerings of cooked food together with cakes and side dishes; an umbrella, a banner, a fan, a whisk — let him offer all of these accompaniments too.

Verse 5 (shiva.vidyeshvara.5.5)

राजोपचारवत् सर्वं धारयेल्लिङ्गवेरयोः । प्रदक्षिणां नमस्कारं यथाशक्ति जपं तथा

rājopacāravatsarvaṁ dhārayelliṁgaberayoḥ pradakṣiṇāṁ namaskāraṁ yathāśakti japaṁ tathā

Let him offer to both Linga and image every honor fit for a king; let him also make circumambulation, prostration, and japa according to his capacity.

Verse 6 (shiva.vidyeshvara.5.6)

आवाहनादि सर्गान्तं नित्यं कुर्यात् सुभक्तितः । इत्थमभ्यर्च्ययन् देवं लिङ्गे वेरे च शाङ्करे

āvāhanādisargāṁtaṁ nityaṁ kuryātsubhaktitaḥ itthamabhyarcya yandevaṁ liṁgebere ca śāṁkare

Let him daily carry out with true devotion the whole rite, from invocation to final leave-taking; thus, whoever worships both the Linga and the image of Shankara,

Verse 7 (shiva.vidyeshvara.5.7)

सिद्धिमेति शिवप्रीत्या हित्वापि श्रवणादिकम् । लिङ्गवेरार्चनामात्रान्मुक्ताः पुर्वे महाजनाः

siddhimeti śivaprītyā hitvāpi śravaṇādikam liṁgaberārcanāmātrānmuktāḥ purve mahājanāḥ

attains perfection through Shiva's pleasure, even if he has left aside hearing and the rest; for in ancient times great men were liberated by the worship of the Linga and the image alone.

Verse 8 (shiva.vidyeshvara.5.8)

मुनय ऊचुः । वेरमात्रे तु सर्वत्र पूज्यन्ते देवतागणाः । लिङ्गे वेरे च सर्वत्र कथं सम्पूज्यते शिवः

manuya ūcuḥ beramātre tu sarvatra pūjyaṁte devatāgaṇāḥ liṁgebere ca sarvatra kathaṁ saṁpūjyate śivaḥ

The sages said: By the image alone, every god everywhere is worshipped; how then is Shiva worshipped through both the Linga and the image?

Verse 9 (shiva.vidyeshvara.5.9)

सूत उवाच । अहो मुनीश्वराः पुण्यं प्रश्नमेतन्महाद्भुतम् । अत्र वक्ता महादेवो नान्योऽस्ति पुरुषः क्वचित्

sūta uvāca aho munīśvarāḥ puṇyaṁ praśnametanmahādbhutam atra vaktā mahādevo nānyo 'sti puruṣaḥ kvacit

Suta said: O lords among sages, this is a most meritorious and wondrous question; there is no one anywhere, other than Mahadeva himself, who could answer it.

Verse 10 (shiva.vidyeshvara.5.10)

शिवेनोक्तं प्रवक्ष्यामि क्रमाद् गुरुमुखाच्छ्रुतम् । शिवैको ब्रह्मरूपत्वान्निष्कलः परिकीर्तितः

śivenoktaṁ pravakṣyāmi kramādgurumukhācchrutam śivaiko brahmarūpatvānniṣkalaḥ parikīrtitaḥ

I shall now tell in order what Shiva himself said, as I heard it from the mouth of my guru — Shiva, being of the very nature of Brahman, is declared to be one and formless.

Verse 11 (shiva.vidyeshvara.5.11)

रूपित्वात् सकलस्तद्वत्तस्मात् सकलनिष्कलः । निष्कलत्वान्निराकारं लिङ्गं तस्य समागतम्

rūpitvātsakalastadvattasmātsakalaniṣkalaḥ niṣkalatvānnirākāraṁ liṁgaṁ tasya samāgatam

Being possessed of form, he is also with attributes; therefore he is both with and without attributes at once. Because he is formless, his Linga has appeared in a shape without form,

Verse 12 (shiva.vidyeshvara.5.12)

सकलत्वात् तथा वेरं साकारं तस्य सङ्गतम् । सकलाकलरूपत्वाद् ब्रह्मशब्दाभिधः परः

sakalatvāttathā beraṁ sākāraṁ tasya saṁgatam sakalākalarūpatvādbrahmaśabdābhidhaḥ paraḥ

and being with attributes, his image too has appeared in a form with shape; being of both the manifest and unmanifest nature, he is called the Supreme, beyond even the very word Brahman.

Verse 13 (shiva.vidyeshvara.5.13)

अपि लिङ्गे च वेरे च नित्यमभ्यर्च्यते जनैः । अब्रह्मत्वात्तदन्येषां निष्कलत्वं न हि क्वचित्

api liṁge ca bere ca nityamabhyarcyate janaiḥ abrahmatvāttadanyeṣāṁ niṣkalatvaṁ na hi kvacit

For this very reason, both the Linga and the image are ever worshipped by people; but since other deities do not partake of this nature of Brahman, their formless aspect exists nowhere at all.

Verse 14 (shiva.vidyeshvara.5.14)

तस्मात्ते निष्कले लिङ्गे नाराध्यन्ते सुरेश्वराः । अब्रह्मत्वाच्च जीवत्वात्तथान्ये देवतागणाः

tasmātte niṣkale liṁge nārādhyaṁte sureśvarāḥ abrahmatvācca jīvatvāttathānye devatāgaṇāḥ

Therefore, O lords among gods, their formless nature is not fit for worship in a Linga; for, not being of the nature of Brahman, the other deities are only of the nature of individual souls.

Verse 15 (shiva.vidyeshvara.5.15)

तूष्णीं सकलमात्रत्वादर्च्यन्ते वेरमात्रके । जीवत्वं शङ्करान्येषां ब्रह्मत्वं शङ्करस्य च

tūṣṇīṁ sakalamātratvādarcyaṁte beramātrake jīvatvaṁ śaṁkarānyeṣāṁ brahmatvaṁ śaṁkarasya ca

Being only of manifest attribute, they are therefore worshipped only in the image form; the other deities have the nature of individual souls, while Shankara has the nature of Brahman itself,

Verse 16 (shiva.vidyeshvara.5.16)

वेदान्तसारसंसिद्धं प्रणवार्थे प्रकाशनात् । एवमेव पुरा पृष्टो मन्दरे नन्दिकेश्वरः

vedāṁtasārasaṁsiddhaṁ praṇavārthe prakāśanāt evameva purā pṛṣṭo maṁdare nandikeśvaraḥ

this is established by the very essence of Vedanta, and is illumined in the meaning of the sacred syllable Om. In just this way, once before, upon Mount Mandara, the wise Sanatkumara, the son of Brahma,

Verse 17 (shiva.vidyeshvara.5.17)

सनत्कुमारमुनिना ब्रह्मपुत्रेण धीमता । सनत्कुमार उवाच । शिवान्यदेववश्यानां सर्वेषामपि सर्वतः

sanatkumāramuninā brahmaputreṇa dhīmatā sanatkumāra uvāca śivānyadevavaśyānāṁ sarveṣāmapi sarvataḥ

put this same question to Nandikeshvara. Sanatkumara said: Of all the other deities besides Shiva, who are wholly subject to him,

Verse 18 (shiva.vidyeshvara.5.18)

वेरमात्रं च पूजार्थं श्रुतं दृष्टं च भूरिशः । शिवमात्रस्य पूजायां लिङ्गं वेरं च दृश्यते

beramātraṁ ca pūjārthaṁ śrutaṁ dṛṣṭaṁ ca bhūriśaḥ śivamātrasya pūjāyāṁ liṁgaṁ beraṁ ca dṛśyate

the image alone has been heard of and seen many times for worship; but in the worship of Shiva alone, both the Linga and the image are seen.

Verse 19 (shiva.vidyeshvara.5.19)

अतस्तद् ब्रूहि कल्याण तत्त्वं मे साधुबोधनम् । नन्दिकेश्वर उवाच । अनुत्तरमिमं प्रश्नं रहस्यं ब्रह्मलक्षणम्

atastadbrūhi kalyāṇa tattvaṁ me sādhubodhanam nandikeśvara uvāca anuttaramimaṁ praśnaṁ rahasyaṁ brahmalakṣaṇam

Therefore, O gracious one, explain to me that truth clearly. Nandikeshvara said: This question of yours is unmatched, deeply secret, and bears the very mark of Brahman;

Verse 20 (shiva.vidyeshvara.5.20)

कथयामि शिवेनोक्तं भक्तियुक्तस्य तेऽनघ । शिवस्य ब्रह्मरूपत्वान्निष्कलत्वाच्च निष्कलम्

kathayāmi śivenoktaṁ bhaktiyuktasya te 'nagha śivasya brahmarūpatvānniṣkalatvācca niṣkalam

O sinless one, to you, filled as you are with devotion, I shall tell what Shiva himself declared — because Shiva is of the very nature of Brahman and is formless, his formless aspect,

Verse 21 (shiva.vidyeshvara.5.21)

लिङ्गं तस्यैव पूजायां सर्ववेदेषु सम्मतम् । तस्यैव सकलत्वाच्च तथा सकलनिष्कलम्

liṁgaṁ tasyaiva pūjāyāṁ sarvavedeṣu saṁmatam tasyaiva sakalatvācca tathā sakalaniṣkalam

is the Linga, accepted in all the Vedas as the object of his worship; and because he is also of the nature of manifest attribute, he is both with and without attributes.

Verse 22 (shiva.vidyeshvara.5.22)

सकलं च तथा वेरं पूजायां लोकसम्मतम् । शिवान्येषां च जीवत्वात् सकलत्वाच्च सर्वतः

sakalaṁ ca tathā beraṁ pūjāyāṁ lokasaṁmatam śivānyeṣāṁ ca jīvatvātsakalatvācca sarvataḥ

And that same manifest aspect is the image, accepted in the world for his worship; the other gods, having only the nature of individual souls, and being wholly of manifest form only,

Verse 23 (shiva.vidyeshvara.5.23)

वेरमात्रं च पूजायां सम्मतं वेदनिर्णये । स्वाविर्भावे च देवानां सकलं रूपमेव हि

beramātraṁ ca pūjāyāṁ saṁmataṁ vedanirṇaye svāvirbhāve ca devānāṁ sakalaṁ rūpameva hi

have, by the Veda's own ruling, only the image accepted for their worship; in each of their own manifestations, only the manifest form of the gods appears.

Verse 24 (shiva.vidyeshvara.5.24)

शिवस्य लिङ्गं वेरं च दर्शने दृश्यते खलु । सनत्कुमार उवाच । उक्तं त्वया महाभाग लिङ्गवेरप्रचारणम्

śivasya liṁgaṁ beraṁ ca darśane dṛśyate khalu sanatkumāra uvāca uktaṁ tvayā mahābhāga liṁgaberapracāraṇam

Of Shiva, both the Linga and the image are clearly seen in his manifestation. Sanatkumara said: O most fortunate one, you have told me of the origin of the Linga and the image —

Verse 25 (shiva.vidyeshvara.5.25)

शिवस्य च तदन्येषां विभज्य परमार्थतः । तस्मात्तदेव परमं लिङ्गं वेरादिसम्भवम्

śivasya ca tadanyeṣāṁ vibhajya paramārthataḥ tasmāttadeva paramaṁ liṁgaberādisaṁbhavam

distinguishing them, in ultimate truth, as belonging to Shiva and to the other gods; therefore, that alone is supreme which concerns the very origin of the Linga, the image, and the rest.

Verse 26 (shiva.vidyeshvara.5.26)

श्रोतुमिच्छामि योगीन्द्र लिङ्गाविर्भावलक्षणम् । नन्दिकेश्वर उवाच । शृणु वत्स भवत्प्रीत्या वक्ष्यामि परमार्थतः

śrotumicchāmi yogīṁdra liṁgāvirbhāvalakṣaṇam nandikeśvara uvāca śṛṇu vatsa bhavatprītyā vakṣyāmi paramārthataḥ

O lord of yogis, I wish now to hear the nature of the Linga's own manifestation. Nandikeshvara said: Listen, dear one — out of love for you I shall tell it in its ultimate truth —

Verse 27 (shiva.vidyeshvara.5.27)

पुरा कल्पे महाकाले प्रपन्ने लोकविश्रुते । अयुध्येतां महात्मानौ ब्रह्मविष्णू परस्परम्

purā kalpe mahākāle prapanne lokaviśrute āyudhyetāṁ mahātmānau brahmaviṣṇū parasparam

long ago, in the great age, when this world-renowned event took place, the great souls Brahma and Vishnu fell to fighting with one another.

Verse 28 (shiva.vidyeshvara.5.28)

तयोर्मानं निराकर्तुं तन्मध्ये परमेश्वरः । निष्कलस्तम्भरूपेण स्वरूपं समदर्शयत्

tayormānaṁ nirākartuṁ tanmadhye parameśvaraḥ niṣkalastaṁbharūpeṇa svarūpaṁ samadarśayat

To remove the pride of them both, the Supreme Lord manifested his own form between them, in the shape of a formless pillar.

Verse 29 (shiva.vidyeshvara.5.29)

ततः स्वलिङ्गचिह्नत्वात् स्तम्भतो निष्कलं शिवः । स्वलिङ्गं दर्शयामास जगतां हितकाम्यया

tataḥ svaliṁgacihnatvātstambhato niṣkalaṁ śivaḥ svaliṁgaṁ darśayāmāsa jagatāṁ hitakāmyayā

Thereafter, out of that pillar, in the shape of his own Linga-mark, Shiva, desiring the good of the world, showed his formless Linga form.

Verse 30 (shiva.vidyeshvara.5.30)

तदाप्रभृति लोकेषु निष्कलं लिङ्गमैश्वरम् । सकलं च तथा वेरं शिवस्यैव प्रकल्पितम्

tadāprabhṛti lokeṣu niṣkalaṁ liṁgamaiśvaram sakalaṁ ca tathā beraṁ śivasyaiva prakalpitam

From that time onward, in the world, that formless and majestic Linga of Shiva, and that same Shiva's manifest image-form, were both established.

Verse 31 (shiva.vidyeshvara.5.31)

शिवान्येषां तु देवानां वेरमात्रं प्रकल्पितम् । तत्तद् वेरं तु देवानां तत्तद्भोगप्रदं शुभम् । शिवस्य लिङ्गवेरत्वं भोगमोक्षप्रदं शुभम्

śivānyeṣaḥ tu devānāṁ beramātraṁ prakalpitam tattadberaṁ tu devānāṁ tattadbhogapradaṁ śubham śivasya liṁgaberatvaṁ bhogamokṣapradaṁ śubham

For the other gods, only the image-form is established; each such image grants that particular deity's own particular gift of enjoyment, and is auspicious. Shiva's twin form as Linga and image grants both enjoyment and liberation, and is auspicious.