Adhyaya 79 — Bhakti-Mahima and Linga-Archana-Vidhi
Condensed Ritual Sequence
वैराग्यैश्वर्यसम्पन्ने सर्वलोकनमस्कृते ओङ्कारपद्ममध्ये तु सोमसूर्याग्निसंभवे
vairāgyaiśvaryasampanne sarvalokanamaskṛte oṅkārapadmamadhye tu somasūryāgnisaṃbhave
يا ربًّا متحلّيًا بالزهد (vairāgya) وبالسيادة والقدرة (aiśvarya)، تسجد لك العوالم كلّها—إنك تتجلّى في لوتس الأومكارا، وتنبثق كالنور الثلاثي لسوما (القمر) وسوريا (الشمس) وأغني (النار).
Suta Goswami (narrating a dhyana-stuti within the Linga Purana discourse)
It frames Linga-dhyana as Om-centric worship: Shiva is contemplated in the “Omkara-lotus,” indicating that mantra (Oṃ) and form (Linga) are one meditative support leading the pashu (soul) toward Pati (the Lord).
Shiva-tattva is presented as both transcendent and immanent: endowed with vairāgya (detachment from all pasha/bondage) and aiśvarya (supreme sovereignty), yet manifesting as the cosmic functions symbolized by Soma, Sūrya, and Agni.
A dhyāna practice central to Shaiva sadhana: meditating on Oṃ (Oṅkāra) as a lotus-seat and visualizing Shiva’s presence as the triadic inner fire-light-nectar (Agni–Sūrya–Soma), supporting Pashupata-oriented purification and steadiness in japa and pūjā.