Shloka 27 - Adhyaya 35 - Uttara Bhaga - Vayaviya Samhita | Spanish | Vedapath

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Shiva Purana — Vayaviya Samhita, Shloka 27

प्रणवविभागः—वेदस्वरूपत्वं लिङ्गे च प्रतिष्ठा

The Division of Oṃ, Its Vedic Forms, and Its Placement in the Liṅga

Devanagari script

तस्मादपि पराद्बिंदोरर्धेदोश्च ततः परात् । ततः परान्निशाधीशान्नादाख्याच्च ततः परात्

Transliteration

tasmādapi parādbiṃdorardhedośca tataḥ parāt | tataḥ parānniśādhīśānnādākhyācca tataḥ parāt

Translation

Más allá de eso está el Bindu; y más allá incluso de la media medida (Ardha‑mātrā) hay Algo aún más alto. Más alto que el Señor de la noche (la Luna) es el principio de Nāda; y más allá de Nāda, de nuevo, está el Supremo: Śiva, el Pati trascendente, que supera todos los grados de sonido y símbolo.

Word by Word

तस्मात्from that

अपिalso, even

परात्from the higher (one/level)

बिन्दोःof the bindu (point/seed)

अर्धेदोःof the half-moon

चand

ततःthereafter, from that

परात्from the higher (one/level)

ततःthen, thereafter

परात्from the higher (one/level)

निशाधीशात्from the lord of night (moon)

नादाख्यात्from that called ‘nāda’

चand

ततःthereafter

परात्from the higher (one/level)

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pati

Shiva Form: Sadāśiva

Shakti Dimension

Role: teaching

Characters & Entities

Shiva

Moon (Chandra)

Nāda

Bindu

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It presents an inner hierarchy of subtle principles—Ardha-mātrā, Bindu, and Nāda—showing that even the most refined mantra-symbols culminate in the reality beyond them: Śiva as Pati, the Supreme who grants liberation.

How does this verse relate to the worship of the Linga or Saguna Shiva?

The Linga is worshipped as a sacred support (ālambana) for the mind; this verse clarifies that such supports refine awareness through mantra (Nāda/Bindu) and ultimately lead the devotee to the transcendent Śiva beyond all forms and sounds.

What ritualistic or meditative practice is suggested here?

Practice japa of the Panchākṣarī (Om Namaḥ Śivāya) with inward listening to Nāda (nāda-anusandhāna), letting attention move from sound to its source (Bindu) and finally rest in the silent awareness of Śiva.