Shloka 23
ओंकार-परमेश-लिङ्गकथा — The Narrative of the Oṃkāra Parameśa Liṅga
Gokarṇa–Vindhya Episode
पार्थिवे चैव यज्जातं तदासीत्परमेश्वरः । भक्ताभीष्टप्रदौ चोभौ भुक्तिमुक्तिप्रदौ द्विजाः
pārthive caiva yajjātaṃ tadāsītparameśvaraḥ | bhaktābhīṣṭapradau cobhau bhuktimuktipradau dvijāḥ
O brāhmaṇas, whatever manifested there in the earthen (pārthiva) form was indeed Parameśvara Himself. Both became bestowers of the devotees’ desired aims, granting bhukti (worldly enjoyment) as well as mukti (liberation).
Suta Goswami
Tattva Level: pati
Shiva Form: Mahādeva
Jyotirlinga: Oṃkāreśvara
Sthala Purana: Alongside the praṇava-svarūpa manifestation, an ‘earthen’ (pārthiva) manifestation is affirmed as Parameśvara too; the paired forms become boon-givers of bhukti and mukti—mirroring the kṣetra’s dual promise of worldly welfare and liberation.
Significance: Teaches that even a clay/earthen liṅga, when installed and worshipped with devotion, is truly Parameśvara and can grant both artha/kāma (bhukti) and mokṣa (mukti).
Role: nurturing
Offering: naivedya
FAQs
It affirms that the Divine can truly be present in a consecrated form—here, an earthen manifestation—so devotion is not merely symbolic: Parameśvara responds by granting both righteous worldly fulfillment and final liberation.
The verse supports Saguna-upāsanā: Shiva is approached through a tangible form (such as a pārthiva-liṅga). In Shaiva Siddhanta, this form becomes a valid locus of grace (anugraha), through which Shiva bestows boons and leads the soul toward mukti.
It points to worship of a pārthiva-liṅga (earthen Shiva Linga) with bhakti—offering water, bilva leaves, and mantra-japa (especially the Panchakshara, “Om Namaḥ Śivāya”)—seeking both dharmic prosperity and liberation through Shiva’s grace.