Shloka 77

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

Devanagari script

अमस्तु तालुनी तस्य देवदेवस्य धीमतः कादिपञ्चाक्षराण्यस्य पञ्च हस्तानि दक्षिणे

Transliteration

amastu tālunī tasya devadevasya dhīmataḥ kādipañcākṣarāṇyasya pañca hastāni dakṣiṇe

Translation

Para ese sabio Deva de los devas, su paladar y las partes afines han de comprenderse como sagrados. Y en su lado derecho hay cinco manos, correspondientes a las cinco sílabas que comienzan con “ka”, que señalan al Pati como fuente y regidor del mantra, del poder ritual y de las funciones cósmicas.

Word by Word

• amaḥ/amas tu: is/are (to be understood as)

• tālunī: the palates (palate-region)

• tasya: of him

• devadevasya: of the God of gods (Śiva)

• dhīmataḥ: of the wise one

• kādi-pañca-akṣarāṇi: the five syllables beginning with ‘ka’

• asya: of this (Lord)

• pañca: five

• hastāni: hands

• dakṣiṇe: on the right (side)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, describing Shiva’s iconographic-mantric correspondences)

Characters & Entities

• Shiva

FAQs

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

It links Shiva’s form to mantra-structure: the Lord’s body is treated as mantra-made, so Linga-puja is not mere external worship but alignment with Shiva as Pati through sacred syllables and their powers.

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

Shiva is presented as Deva-deva whose form embodies mantra and authority; this supports Shaiva Siddhanta’s view of Pati as the supreme governor who grants knowledge and liberation to the pashu bound by pasha.

What ritualistic or Yogic practice is highlighted here?

Mantra-nyasa and dhyana on the deity’s limb–mantra correspondences: contemplating the five syllables (kādi-pañcākṣara) and the fivefold divine powers while performing Linga-puja or Pashupata-oriented meditation.