Shloka 86

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

Devanagari script

यजुर्वेदसमायुक्तं पञ्चत्रिंशच्छुभाक्षरम् कलाष्टकसमायुक्तं सुश्वेतं शान्तिकं तथा

Transliteration

yajurvedasamāyuktaṃ pañcatriṃśacchubhākṣaram kalāṣṭakasamāyuktaṃ suśvetaṃ śāntikaṃ tathā

Translation

Mantra itu bersatu dengan Yajurveda, mengandungi tiga puluh lima suku kata yang bertuah, dikurniai lapan kalā; ia putih suci lagi utama serta bersifat śāntika—menenangkan dan mendamaikan. Demikianlah mantra Śiva yang terkait dengan Liṅga dihuraikan.

Word by Word

• yajurveda-samāyuktam: conjoined with the Yajurveda

• pañcatriṃśat: thirty-five

• śubha-akṣaram: auspicious syllables/letters

• kalā-aṣṭaka-samāyuktam: endowed with the set of eight kalās (energies/aspects)

• su-śvetam: very white, brilliantly pure

• śāntikam: pacificatory, bringing peace and appeasement

• tathā: and so/likewise/thus

Speaker

Suta Goswami (narrating the Linga Purana to the sages at Naimisharanya, describing a Shaiva mantra/mark of the Linga tradition)

Characters & Entities

• Shiva
• Linga
• Yajurveda

FAQs

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

It characterizes a Liṅga-related Śaiva mantra as Veda-aligned (Yajurveda), syllable-defined, and inherently śāntika—supporting Liṅga-pūjā as a Vedic, peace-bestowing discipline leading the paśu (soul) toward Pati (Śiva).

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

Śiva-tattva is indicated as supremely pure (suśveta) and pacifying (śāntika), operating through kalās (divine powers) that loosen pāśa (bondage) and steady the paśu in serenity and clarity.

What ritualistic or Yogic practice is highlighted here?

A śānti-oriented mantra-prayoga tied to Yajurvedic usage is implied—supporting Liṅga-pūjā and Pāśupata-aligned inner pacification (śamana) through disciplined japa and contemplation of Śiva’s kalās.