Shiva Purana — Vayaviya Samhita, Shloka 20
षडध्व-शुद्धिः
Purification of the Six Adhvans / Sixfold Cosmic Path
हुत्वा पूर्णाहुतिं तेषां ततः कुर्यात्प्रदीपनम् । ओंकारादनु हुंकारं ततो मूलं फडंतकम्
hutvā pūrṇāhutiṃ teṣāṃ tataḥ kuryātpradīpanam | oṃkārādanu huṃkāraṃ tato mūlaṃ phaḍaṃtakam
Après avoir offert la pūrṇāhuti, l’oblation finale et complète de ces rites, qu’il accomplisse ensuite le pradīpana, l’allumage. Après avoir proféré l’Oṃkāra, qu’il enchaîne avec le Huṃkāra; puis qu’il applique le mantra racine avec la finale protectrice «phaṭ», scellant et fortifiant l’acte dans le culte de Śiva.
Suta Goswami
Tattva Level: pati
Shiva Form: Bhairava
Jyotirlinga: Oṃkāreśvara
Sthala Purana: The verse’s explicit oṃkāra evokes the Oṃkāreśvara liṅga tradition where Śiva is worshipped as the embodied praṇava; while not a narrative here, the ritual use of Oṃ as priming syllable resonates with that sthala’s praṇava-centered worship.
Significance: Praṇava-centered Śiva-upāsanā; purification and empowerment of rites through Oṃkāra and protective mantra endings.
Mantra: oṃ … huṃ … (mūla-mantra) … phaṭ
Type: stotra
Role: destructive
Offering: dhupa
FAQs
It teaches that Śiva-worship is completed by a conscious “sealing” of the rite: after the final offering, the practitioner invokes sacred sound (Oṃ, Huṃ) and secures the act with the mūla-mantra and ‘phaṭ’, aligning ritual action with Śiva’s protective and liberating power (Pati) over the bound soul (paśu).
In Saguna Śiva worship—especially linga-pūjā and homa—mantras are used to awaken and stabilize the presence of the deity in the ritual field; Oṃ and Huṃ function as invocatory/energizing sounds, while the mūla-mantra and ‘phaṭ’ protect the worship and mark its completion in a Śaiva manner.
It suggests a homa/ritual sequence: offer the pūrṇāhuti, kindle/strengthen the rite, chant Oṃ then Huṃ, and conclude by reciting the Śiva mūla-mantra with ‘phaṭ’ as a protective closure—also applicable as a focused mantra-japa closure in meditation.