Adhyaya 17: लिङ्गोद्भव—ब्रह्मविष्ण्वहङ्कार-शमनं, ओंकार-प्रादुर्भावः, मन्त्र-तत्त्वं च
अथर्वमसितं मन्त्रं कलाष्टकसमायुतम् अभिचारिकमत्यर्थं त्रयस्त्रिंशच्छुभाक्षरम्
atharvamasitaṃ mantraṃ kalāṣṭakasamāyutam abhicārikamatyarthaṃ trayastriṃśacchubhākṣaram
Entonces expone un mantra atharvánico oscuro (asita), provisto de las ocho kalā, de potencia extrema para el abhicāra (ritos de coerción o resguardo), y compuesto de treinta y tres sílabas auspiciosas.
Suta Goswami (narrating a received teaching within the Purva-Bhaga mantra context)
It frames Shiva-mantra practice as Atharvanic (ritual-technical) and syllable-precise, indicating that Linga-upāsanā includes specific mantra-structures (here, 33 syllables) and defined śakti-components (the eight kalās) for effective worship and protection.
By linking the mantra to “kalās” (potencies), it implies Shiva as Pati whose śakti is articulated in ordered powers; even fierce applications (asita/abhicāra) are expressions of his governed energy, not random violence—used to restrain adharma and protect the pashu from pasha.
A mantra-vidhi with Atharvanic orientation—often associated with protective/controlling rites—showing the disciplined use of sound (akṣara) and śakti-units (kalā) within Shaiva ritual technology allied to Pāśupata-style spiritual restraint and safeguarding.