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Shloka 12

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).

वैराग्य (vairāgya)dispassion, renunciation
वैराग्य (vairāgya):
ऐश्वर्य (aiśvarya)lordly sovereignty, divine power
ऐश्वर्य (aiśvarya):
सम्पन्न (sampanna)endowed with, possessed of
सम्पन्न (sampanna):
सर्वलोक (sarva-loka)all worlds
सर्वलोक (sarva-loka):
नमस्कृत (namaskṛta)saluted, revered
नमस्कृत (namaskṛta):
ओङ्कार (oṅkāra)the syllable Oṃ
ओङ्कार (oṅkāra):
पद्म (padma)lotus
पद्म (padma):
मध्ये (madhye)in the middle, within
मध्ये (madhye):
तु (tu)indeed
तु (tu):
सोम (soma)Moon, nectar-principle
सोम (soma):
सूर्य (sūrya)Sun, illumination-principle
सूर्य (sūrya):
अग्नि (agni)Fire, transformative-principle
अग्नि (agni):
संभव (saṃbhava)arising, manifestation, source.
संभव (saṃbhava):

Suta Goswami (narrating a dhyana-stuti within the Linga Purana discourse)

S
Shiva
S
Soma
S
Surya
A
Agni
O
Omkara

FAQs

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.