Shloka 50

अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना

Devanagari script

अप्रमत्तेन वेद्धव्यं शरवत् तन्मयो भवेत् ओमित्येकाक्षरं ह्येतद् गुहायां निहितं पदम्

Transliteration

apramattena veddhavyaṃ śaravat tanmayo bhavet omityekākṣaraṃ hyetad guhāyāṃ nihitaṃ padam

Translation

അപ്രമാദത്തോടെ അമ്പുപോലെ (അന്തരസത്യത്തെ) ഭേദിക്കണം; അപ്പോൾ साधകൻ തന്മയനാകും. കാരണം ‘ഓം’ എന്ന ഈ ഏകാക്ഷര പദം ഹൃദയഗുഹയിൽ നിഹിതമായ ഗൂഢസ്ഥിതിയാണ്।

Word by Word

• apramattena: with alertness, without negligence

• veddhavyam: should be pierced/penetrated (as a target)

• śaravat: like an arrow

• tan-mayaḥ: of That-nature, absorbed in That (Shiva-tattva)

• bhavet: one becomes

• om iti: ‘Om’

• eka-akṣaram: one-syllabled

• hi: indeed

• etat: this

• guhāyām: in the cave (heart-cave, inner recess)

• nihitam: placed/hidden

• padam: state, abode, supreme station

Speaker

Suta Goswami (narrating Shiva’s esoteric teaching on Pranava within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It directs the worshipper from external Linga-upasana to inner realization: through focused penetration of awareness, one abides in the ‘pada’ of Om—understood as Shiva’s subtle presence—making puja culminate in inner absorption.

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

Shiva-tattva is indicated as the hidden ‘padam’ within the heart-cave, accessed through Pranava (Om). When the pashu (individual soul) becomes ‘tanmaya’—absorbed in That—bondage (pasha) loosens through direct inner knowing.

What ritualistic or Yogic practice is highlighted here?

Pranava-japa with one-pointed meditation (dhyana) is implied: attentive practice that ‘pierces’ distraction and establishes samavesha (absorption), aligning with Pashupata-oriented inner discipline rather than mere outward ritual.