Shloka 45

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

Devanagari script

तथौंकारमयो योगी अक्षरे त्वक्षरी भवेत् ओंकार अत ऊर्ध्वं प्रवक्ष्यामि ओङ्कारप्राप्तिलक्षणम्

Transliteration

tathauṃkāramayo yogī akṣare tvakṣarī bhavet oṃkāra ata ūrdhvaṃ pravakṣyāmi oṅkāraprāptilakṣaṇam

Translation

Assim, o yogin, tornando-se inteiramente formado de Oṃkāra, estabelece-se no Imperecível, o Akṣara. Agora, a seguir, declararei os sinais pelos quais se reconhece a obtenção do Oṃkāra.

Word by Word

• tathā: thus

• oṃkāra-mayaḥ: constituted of Oṃkāra

• yogī: the yogin

• akṣare: in the Imperishable (Akṣara/Brahman)

• tu: indeed

• akṣarī: one who has become imperishable/established in Akṣara

• bhavet: becomes

• oṃkāra: Oṃkāra

• ataḥ ūrdhvam: from here onward/thereafter

• pravakṣyāmi: I shall explain

• oṃkāra-prāpti-lakṣaṇam: the characteristics/signs of attaining Oṃkāra.

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s Shaiva-Yoga discourse)

Characters & Entities

• Shiva

FAQs

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

It links Linga-centered Shaiva practice to inner mantra-realization: becoming “Oṃkāra-maya” is presented as a mark of true approach to Shiva (Pati), beyond external rite alone.

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

Shiva is implied as the Akṣara (the Imperishable) known through Oṃkāra; when the pashu (soul) is absorbed in Oṃ, it moves toward the imperishable state by Shiva’s grace, loosening pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Oṃkāra-upāsanā within Shaiva yoga—mantra-absorption leading to the experiential signs (lakṣaṇa) of realization, a Pāśupata-oriented interior sādhanā.