Shloka 90

बन्धमोक्षवर्णनम्

Bondage and Liberation: The Prakṛti–Karma Wheel and Śiva as the Transcendent Cause

Devanagari script

शिष्यः पुत्र इति प्रोक्तः सदाशिष्यत्वयोगतः । जिह्वालिंगान्मंत्रशुक्रं कर्णयोनौ निषिच्यवै

Transliteration

śiṣyaḥ putra iti proktaḥ sadāśiṣyatvayogataḥ | jihvāliṃgānmaṃtraśukraṃ karṇayonau niṣicyavai

Translation

ಸದಾಶಿಷ್ಯತ್ವದ ಬಂಧದಿಂದ ಶಿಷ್ಯನನ್ನು ‘ಪುತ್ರ’ ಎಂದು ಹೇಳಲಾಗಿದೆ. ಗುರು ಜಿಹ್ವಾ-ಲಿಂಗದಿಂದ ಮಂತ್ರ-ಶುಕ್ರವನ್ನು ಶಿಷ್ಯನ ಕರ್ಣ-ಯೋನಿರೂಪ ಗರ್ಭದಲ್ಲಿ ನಿಷೇಚನ ಮಾಡುತ್ತಾನೆ.

Word by Word

• शिष्यः: the disciple
• शिष्यः: कर्ता/विषय (topic)
• Type: Noun
• Root: शिष्य (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), प्रथमा (1st/Nominative), एकवचन (Singular)

• पुत्रः: a son
• पुत्रः: विधेय (predicate nominative)
• Type: Noun
• Root: पुत्र (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), प्रथमा (1st/Nominative), एकवचन (Singular)

• इति: thus
• इति: वाक्य-चिह्न (quotation marker)
• Type: Indeclinable
• Root: इति (अव्यय)
• Form: उद्धरण/समाप्ति-अव्यय (quotative)

• प्रोक्तः: is declared; is called
• प्रोक्तः: क्रिया (passive predication)
• Type: Verb
• Root: प्र + वच् (धातु) + क्त (कृत्)
• Form: भूतकर्मणि कृदन्त (past passive participle), पुंलिङ्ग (Masculine), प्रथमा (1st/Nominative), एकवचन (Singular) — ‘is said/called’ (passive predication)

• सदा-शिष्यत्व-योगतः: because of constant discipleship
• सदा-शिष्यत्व-योगतः: हेतु (cause)
• Type: Indeclinable
• Root: सदा (अव्यय) + शिष्यत्व (प्रातिपदिक) + योगतस् (अव्यय; from योग)
• Form: अव्ययीभाव-समास/अव्ययप्रयोग (adverbial: ‘due to/because of constant discipleship’); ‘योगतः’ = तसिल्-प्रत्ययान्त अव्यय (ablatival adverb: ‘by reason of’)

• जिह्वा-लिङ्गात्: from the tongue-sign (jihvā-liṅga)
• जिह्वा-लिङ्गात्: अपादान (source/ablative)
• Type: Noun
• Root: जिह्वा (प्रातिपदिक) + लिङ्ग (प्रातिपदिक)
• Form: तत्पुरुष-समास (determinative), नपुंसकलिङ्ग (Neuter), पञ्चमी (5th/Ablative), एकवचन (Singular)

• मन्त्र-शुक्रम्: the mantra-semen (ritual essence)
• मन्त्र-शुक्रम्: कर्म (object of ‘निषिच्य’)
• Type: Noun
• Root: मन्त्र (प्रातिपदिक) + शुक्र (प्रातिपदिक)
• Form: तत्पुरुष-समास (determinative), नपुंसकलिङ्ग (Neuter), द्वितीया (2nd/Accusative), एकवचन (Singular)

• कर्ण-योनौ: in the ear-passage
• कर्ण-योनौ: अधिकरण (location)
• Type: Noun
• Root: कर्ण (प्रातिपदिक) + योनि (प्रातिपदिक)
• Form: तत्पुरुष-समास (determinative), स्त्रीलिङ्ग (Feminine), सप्तमी (7th/Locative), एकवचन (Singular) — ‘in the ear-cavity’

• निषिच्य: having poured/instilled
• निषिच्य: पूर्वकाल-क्रिया (prior action)
• Type: Verb
• Root: नि + सिच् (धातु) + ल्यप् (कृत्)
• Form: ल्यबन्त/ल्यपन्त (gerund), अव्ययवत् — ‘having poured/instilled’

• वै: indeed
• वै: अवधारण (emphasis)
• Type: Indeclinable
• Root: वै (अव्यय)
• Form: निपात (emphatic particle)

Speaker

Suta Goswami (narrating Shiva’s traditional Shaiva initiation teaching to the sages of Naimisharanya)

Shaiva Theology

Tattva Level: pashu

Shiva Form: Sadāśiva

Shakti Dimension

Role: creative

Characters & Entities

• Shiva

FAQs

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

It presents dīkṣā as a spiritual birth: the guru ‘begets’ the disciple through mantra, establishing a lasting Shaiva bond that leads the soul (paśu) toward Shiva (Pati) through liberating knowledge and practice.

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

By calling the tongue a ‘liṅga’ (a sign/organ), it emphasizes that Shiva’s grace in Saguna worship flows through sacred forms—especially mantra received from the guru—making worship of the Linga and the recitation of Shiva-mantra inseparable in practice.

What ritualistic or meditative practice is suggested here?

Receiving mantra-dīkṣā through attentive hearing (śravaṇa) and then daily japa—especially of the Panchākṣarī ‘Om Namaḥ Śivāya’—as a disciplined, guru-given sādhanā.