Shloka 39

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

Devanagari script

हंसहंसेति यो ब्रूयान् मां हंसः स भविष्यति सुश्वेतो ह्यनलाक्षश् च विश्वतः पक्षसंयुतः

Transliteration

haṃsahaṃseti yo brūyān māṃ haṃsaḥ sa bhaviṣyati suśveto hyanalākṣaś ca viśvataḥ pakṣasaṃyutaḥ

Translation

誰であれ私に向かって「ハンサ、ハンサ」と繰り返し唱える者は、ハンサとなる——清浄にして輝く白さを帯び、内なる火の徴を具え、四方に翼を備える——パティ（シヴァ）の恩寵により、束縛を超えて自在に行ずるにふさわしい。

Word by Word

• हंसहंसेति: ‘haṁsa, haṁsa’ thus

• यः: whoever

• ब्रूयात्: should say/utter

• माम्: to Me

• हंसः: a haṁsa (swan

• सः: he

• भविष्यति: will become

• सुश्वेतः: very white/pure and luminous

• हि: indeed

• अनल-लाक्षः: bearing the mark/sign of fire (inner flame, tapas)

• च: and

• विश्वतः: on all sides/everywhere

• पक्ष-संयुतः: endowed with wings (capacity for spiritual flight, freedom).

Speaker

Suta Goswami (narrating the Shaiva teaching within the Linga-manifestation narrative)

Characters & Entities

• Shiva

FAQs

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

It emphasizes mantra-japa as an inner form of Linga-upāsanā: by invoking “Haṁsa” with devotion to Śiva as Pati, the pashu (individual soul) is purified and prepared to transcend pasha (bondage).

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

Śiva is implied as the transforming Lord (Pati) who, through grace and right utterance, elevates the seeker into a haṁsa-state—symbolizing discernment, purity, and freedom beyond worldly limitation.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa of “Haṁsa” (linked to prāṇa and inner tapas) is highlighted as a Pāśupata-oriented discipline that burns impurities (anala) and grants spiritual ‘wings’—the capacity to move toward mokṣa.