Shloka 49

अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना

Devanagari script

तथौंकारमयो योगी त्व् अक्षरी त्वक्षरी भवेत् प्रणवो धनुः शरो ह्यात्मा ब्रह्मलक्षणमुच्यते

Transliteration

tathauṃkāramayo yogī tv akṣarī tvakṣarī bhavet praṇavo dhanuḥ śaro hyātmā brahmalakṣaṇamucyate

Translation

Thus, the yogin who becomes formed of the sacred syllable Oṁ becomes established in the Imperishable. The Praṇava is said to be the bow, the Self indeed the arrow—this is declared as the defining mark of Brahman.

Word by Word

• tathā: thus

• auṃkāra-mayaḥ: constituted of Oṁ (Praṇava)

• yogī: yogin

• tu: indeed

• akṣarī: one established in the Imperishable (Akṣara)

• akṣarī bhavet: becomes/attains the state of Akṣara

• praṇavaḥ: the Praṇava (Oṁ)

• dhanuḥ: bow

• śaraḥ: arrow

• hi: indeed

• ātmā: the Self (inner consciousness)

• brahma-lakṣaṇam: the characteristic/mark of Brahman

• ucyate: is said/declared

Speaker

Suta Goswami (narrating the teaching as part of the Linga Purana discourse)

Characters & Entities

• Shiva
• Brahman
• Atman

FAQs

What is the importance of this verse in the context of Linga worship?

It internalizes Linga-upāsanā: worship is not only external installation but also Pranava-centered contemplation, where the seeker aligns the inner Self with the Supreme (Pati) through Oṁ.

How does this verse describe the nature of Shiva (Shiva-tattva)?

By pointing to the Akṣara-Brahman realized through Praṇava, it indicates Shiva as the Imperishable Reality beyond pasha (bondage), the ultimate Brahman-lakṣaṇa grasped in yogic absorption.

What ritualistic or Yogic practice is highlighted here?

Praṇava-japa and dhyāna: using Oṁ as the ‘bow’ and directing the ātmā as the ‘arrow’ toward Brahman—an inward Pāśupata-style discipline of concentration leading to liberation.