Shloka 12

Adhyaya 79 — Bhakti-Mahima and Linga-Archana-Vidhi

Condensed Ritual Sequence

Devanagari script

वैराग्यैश्वर्यसम्पन्ने सर्वलोकनमस्कृते ओङ्कारपद्ममध्ये तु सोमसूर्याग्निसंभवे

Transliteration

vairāgyaiśvaryasampanne sarvalokanamaskṛte oṅkārapadmamadhye tu somasūryāgnisaṃbhave

Translation

വൈരാഗ്യവും ഐശ്വര്യവും സമ്പന്നനായ, സർവ്വലോകനമസ്കൃതനായ പ്രഭോ! ഓംകാരപദ്മത്തിന്റെ മദ്ധ്യേ നീ സോമ-സൂര്യ-അഗ്നികളുടെ ത്രിവിധ തേജസ്സായി പ്രത്യക്ഷനാകുന്നു।

Word by Word

• वैराग्य (vairāgya): dispassion, renunciation

• ऐश्वर्य (aiśvarya): lordly sovereignty, divine power

• सम्पन्न (sampanna): endowed with, possessed of

• सर्वलोक (sarva-loka): all worlds

• नमस्कृत (namaskṛta): saluted, revered

• ओङ्कार (oṅkāra): the syllable Oṃ

• पद्म (padma): lotus

• मध्ये (madhye): in the middle, within

• तु (tu): indeed

• सोम (soma): Moon, nectar-principle

• सूर्य (sūrya): Sun, illumination-principle

• अग्नि (agni): Fire, transformative-principle

• संभव (saṃbhava): arising, manifestation, source.

Speaker

Suta Goswami (narrating a dhyana-stuti within the Linga Purana discourse)

Characters & Entities

• Shiva
• Soma
• Surya
• Agni
• Omkara

FAQs

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

It frames Linga-dhyana as Om-centric worship: Shiva is contemplated in the “Omkara-lotus,” indicating that mantra (Oṃ) and form (Linga) are one meditative support leading the pashu (soul) toward Pati (the Lord).

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

Shiva-tattva is presented as both transcendent and immanent: endowed with vairāgya (detachment from all pasha/bondage) and aiśvarya (supreme sovereignty), yet manifesting as the cosmic functions symbolized by Soma, Sūrya, and Agni.

What ritualistic or Yogic practice is highlighted here?

A dhyāna practice central to Shaiva sadhana: meditating on Oṃ (Oṅkāra) as a lotus-seat and visualizing Shiva’s presence as the triadic inner fire-light-nectar (Agni–Sūrya–Soma), supporting Pashupata-oriented purification and steadiness in japa and pūjā.