Shloka 45

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

Devanagari script

तथौंकारमयो योगी अक्षरे त्वक्षरी भवेत् ओंकार अत ऊर्ध्वं प्रवक्ष्यामि ओङ्कारप्राप्तिलक्षणम्

Transliteration

tathauṃkāramayo yogī akṣare tvakṣarī bhavet oṃkāra ata ūrdhvaṃ pravakṣyāmi oṅkāraprāptilakṣaṇam

Translation

Así, el yogui, hecho enteramente de Oṃkāra, queda establecido en el Imperecedero, el Akṣara. Ahora, en adelante, declararé los signos por los cuales se reconoce la obtención del Oṃkāra.

Word by Word

• tathā: thus

• oṃkāra-mayaḥ: constituted of Oṃkāra

• yogī: the yogin

• akṣare: in the Imperishable (Akṣara/Brahman)

• tu: indeed

• akṣarī: one who has become imperishable/established in Akṣara

• bhavet: becomes

• oṃkāra: Oṃkāra

• ataḥ ūrdhvam: from here onward/thereafter

• pravakṣyāmi: I shall explain

• oṃkāra-prāpti-lakṣaṇam: the characteristics/signs of attaining Oṃkāra.

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s Shaiva-Yoga discourse)

Characters & Entities

• Shiva

FAQs

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

It links Linga-centered Shaiva practice to inner mantra-realization: becoming “Oṃkāra-maya” is presented as a mark of true approach to Shiva (Pati), beyond external rite alone.

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

Shiva is implied as the Akṣara (the Imperishable) known through Oṃkāra; when the pashu (soul) is absorbed in Oṃ, it moves toward the imperishable state by Shiva’s grace, loosening pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Oṃkāra-upāsanā within Shaiva yoga—mantra-absorption leading to the experiential signs (lakṣaṇa) of realization, a Pāśupata-oriented interior sādhanā.