Shloka 76

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

Devanagari script

एकारम् ओष्ठमूर्द्ध्वश् च ऐकारस्त्वधरो विभोः ओकारश् च तथौकारो दन्तपङ्क्तिद्वयं क्रमात्

Transliteration

ekāram oṣṭhamūrddhvaś ca aikārastvadharo vibhoḥ okāraś ca tathaukāro dantapaṅktidvayaṃ kramāt

Translation

Huruf E ialah bibir atas; huruf AI ialah bibir bawah Tuhan Yang Meliputi Segala (Vibhu). Menurut tertibnya, huruf O dan AU ialah dua baris gigi-Nya.

Word by Word

• एकारम् (ekāram): the letter ‘e’

• ओष्ठ-मूर्द्ध्वः (oṣṭha-mūrdhvaḥ): upper lip

• च (ca): and

• ऐकारः (aikāraḥ): the letter ‘ai’

• तु (tu): indeed

• अधरः (adharaḥ): lower lip

• विभोः (vibhoḥ): of the All-pervading Lord (Śiva as Pati)

• ओकारः (okāraḥ): the letter ‘o’

• च (ca): and

• तथा (tathā): likewise

• औकारः (aukāraḥ): the letter ‘au’

• दन्त-पङ्क्ति-द्वयम् (danta-paṅkti-dvayam): the pair of rows of teeth

• क्रमात् (kramāt): in order / sequentially

Speaker

Suta Goswami (narrating the Linga’s symbolic body as Śiva-tattva)

Characters & Entities

• Shiva

FAQs

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

It teaches varṇa-nyāsa style contemplation: the devotee meditates on Śiva’s Linga-body as constituted of sacred sounds, making japa and pūjā converge into direct awareness of Pati.

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

Śiva is presented as Vibhu—pervasive consciousness—whose very ‘body’ is mantra; form is not material limitation but a revelatory support for the Pashu to recognize the Pati beyond pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Mantra-based dhyāna/nyāsa: mapping phonemes onto the Lord’s form to stabilize the mind, purify the pashu’s cognition, and align worship with Pāśupata-oriented contemplation.