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INTRODUCTION 253 Whoever wears the linga of the Para Siva form out
of pure mind, physically and mentally, and walks about in
the world-he is called a P盲艣upata.
Lingam Siv艒 bhav膿t 办蝉丑脓颈谤补尘
办蝉丑脓颈谤补尘
angam
angam
蝉补尘测艒驳补
膩艣raya岣�, tasm膩t ling膩nga samyukt艒 y艒pi s艒 aty膩艣ram墨 bhav膿t.
Linga becomes Siva; ksh膿tra becomes anga (i.e., body);
both these being combined become ling盲nga, i.e., linga and
anga; one who becomes ling盲nga becomes aty膩艣rami.
Brahmachari grihasth艒v膩 v膩na prasth艒 yatistu v膩,
yastu ling膩nga samyukta岣� sa y膿va aty膩艣ram墨 bhav膿t.
Be he a Brahmachari or a grihastha (householder) or
v膩naprastha, or a yati (i.e., sanyasi)-whoever combines in
himself the linga and the anga, he is said to have become
aty膩艣rami. (The words Pasupata and aty膩艣rami are synony-
mous with lingadh膩ri. So these words explain each
other.)
Further, in the Samajaigishiya 艣膩kh膩 and in the
Sad膩nand艒panishad it is stated: Antardh膩rano 艢akt艒 v膩
hya艣akt墨v膩 dvij艒ttama, samskritya guru峁嚹� dattam Saiva
lingam urasthal膿, dh膩ryam vipr膿na muktyartham y膿vam
v膿d膩ntin艒 vidu岣�.
Whether a Brahmin is to wear the linga internally
or not, he should accept the linga given by his guru after
consecration and wear it on his bosom in order to obtain
mukti-as declared by the V膿d膩ntins.
Further, in the Ai艣varya 艣膩kh膩 of Atharva峁嘺 V膿da, it
is said: Yo v膩mahastarchita lingam膿kam par膩tparam
dh膩rayat膿 satatam vipra岣� kshatriy艒 v膩 Tasyaiva labhya岣�
param膿艣var艒sau niranjanam paramam samyam upaiti
divyam.
One who keeps in his left hand the linga, the greatest
of the great, be he a Br膩hma峁嘺 or a Kshatriya, him
only the all-pervading and great I艣vara will join with
all his glory.
From these texts it is seen that dhyana and dh膩ra峁嘺
(contemplation of his glory and wearing his linga) of Para-
m膿艣vara should always be possessed by a mumukshu, i.e.,
one who wishes to attain m艒ksha.