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254
INTRODUCTION
Again, in the Rudr膩dhy膩ya it is stated: Adhyav艒chat
adhivakt膩 pratham艒 daivy艒 bhishag tyan膿na, etc., which
means that Para Siva only can keep away (i.e., ward off) the
flow of birth, death and sams膩ra and can effectually
prevent them (from recurring). Therefore it is explained
by the Veda Purusha in the Rig, Yajur and S膩ma V膿das
that only one who wears the linga will be capable of obtain-
ing release from the bondage of pa艣u and p膩艣a (pa艣up膩艣a
vimochakatvam, i.e., the release from the subordinate
state of animal bondage).10
Again, in the Rigveda occurs the text: Ayam m膿 hast艒
bhagavan, Ayam me bhagavattar膩 墨 Ayam me visva
bheshaj艒, Ayam Sivabhimarshanah Ayam m膩t膩 Ayam
pit膩 Avam j墨v膩lur 膩gam膩t Idam tava prasarpa峁嘺m
subandha r膿hi nir墨h墨tyan膿na ||
This text states that the linga that is kept in the hand
is the Veda Purusha and that Sivabhimarshana is the
touching of the Sthavara-linga. And therefore the combi-
nation of the two (the Veda Purusha as represented by the
linga and Siv膩bhimarsha峁嘺) makes Siva to be in touch with
the wearer (of the linga).
The same thing is said in the V膩t奴la Sruti:-
Dh膩ray膿t yastu hastena ling膩k膩ram Sivam sad膩 tasya
hasta sthitam viddhi matpadam sapad膩m padam iti, which
may
be thus translated: "He who always places in his hand
the linga form of Siva, knows that he has in his hand my
Just as a ball of iron thrown
presence, of great wealth.鈥�
into the fire acquires all the properties of the burning fire,
the man who wears in his hand my world-curing linga
form will be possessed of all my properties."
"
100 Cf. Bhagavata, Canto V, where the word pasatantyam
occurs. This word describes men as animals drawn by their nose-strings.
Cf. also the following: Sarre vah膩mo balim Isvar膩yat膿 pr艒t膩 nas墨va
dvi峁璦d膿 chatushp膩da岣�, occurring in the Bh膩gavata, Canto V,
Adhy膩ya 1: We, two-legged animals, carry a bodily sacrifice to that
great Lord just as the four-legged pasu is dragged along with a string
in its nose to the sacrificial fire,