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Shloka 60

Adhyaya 17: लिङ्गोद्भव—ब्रह्मविष्ण्वहङ्कार-शमनं, ओंकार-प्रादुर्भावः, मन्त्र-तत्त्वं च

सत्यमानन्दममृतं परं ब्रह्म परात्परम् एकाक्षरादकाराख्यो भगवान्कनकाण्डजः

satyamānandamamṛtaṃ paraṃ brahma parātparam ekākṣarādakārākhyo bhagavānkanakāṇḍajaḥ

Er ist Wahrheit selbst—Wonne selbst—Unsterblichkeit; das höchste Brahman, das selbst das Transzendente überragt. Aus der einen unvergänglichen Silbe wird er als der Laut „A“ erkannt; jener selige Herr, aus dem goldenen Weltenei geboren, ist der Pati (Herr) jenseits von allem.

satyamtruth/reality
satyam:
ānandambliss
ānandam:
amṛtamdeathless/immortal
amṛtam:
paramsupreme
param:
brahmaBrahman, absolute reality
brahma:
parātparamhigher than the highest, beyond all transcendence
parātparam:
ekākṣarātfrom the one syllable/imperishable syllable (praṇava)
ekākṣarāt:
akāra-ākhyaḥnamed/characterized as the letter ‘A’
akāra-ākhyaḥ:
bhagavānthe Blessed Lord, the Possessor of divine powers
bhagavān:
kanaka-aṇḍa-jaḥborn from the golden egg (Hiraṇyagarbha/cosmic origin)
kanaka-aṇḍa-jaḥ:

Suta Goswami (narrating the theology of the Linga’s supreme source within the Purva-Bhaga dialogue)

S
Shiva
B
Brahman
P
Pranava (Om)
H
Hiranyagarbha

FAQs

It grounds Linga-worship in the highest theology: the Linga signifies Shiva as satya (ultimate reality), ānanda (pure bliss), and amṛta (deathless), i.e., the Parabrahman who is the Pati of all pashus.

Shiva-tattva is presented as paraṃ brahma parātparam—Brahman beyond all categories—yet also expressible through sacred sound (the ekākṣara and akāra), indicating both transcendence and revelatory accessibility.

Japa and dhyāna centered on praṇava/ekākṣara and the primacy of akāra are implied—sound-based contemplation used in Pashupata-oriented Shiva-upāsanā to cut pasha (bondage) and realize the amṛta nature of the Pati.