Shloka 75

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

Devanagari script

ऋकारो दक्षिणं तस्य कपोलं परमेष्ठिनः वामं कपोलम् ॠकारो ऌ ॡ नासापुटे उभे

Transliteration

ṛkāro dakṣiṇaṃ tasya kapolaṃ parameṣṭhinaḥ vāmaṃ kapolam ṝkāro ḷ ḹ nāsāpuṭe ubhe

Translation

ऋकारोऽस्य परमेष्ठिनो दक्षिणं कपोलं, ॠकारो वामं कपोलम्; ऌ-ॡकारौ चोभे नासापुटे—एवं पतेर्बन्धातीतस्याङ्गत्वेन पवित्रा वर्णाः प्रतिष्ठिताः।

Word by Word

• ऋकारः (ṛkāraḥ): the syllable Ṛ

• दक्षिणम् (dakṣiṇam): right

• तस्य (tasya): of Him/that one

• कपोलम् (kapolam): cheek

• परमेष्ठिनः (parameṣṭhinaḥ): of the Supreme Lord/Parameṣṭhin

• वामम् (vāmam): left

• ॠकारः (ṝkāraḥ): the syllable Ṝ

• ऌ (ḷ): the syllable Ḷ

• ॡ (ḹ): the syllable Ḹ

• नासापुटे (nāsāpuṭe): the two nostrils/nasal apertures

• उभे (ubhe): both

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya; describing the mantra-body of Shiva/Linga as revealed in the narrative)

Characters & Entities

• Shiva

FAQs

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

It presents a nyāsa-like teaching where phonetic seeds (Ṛ, Ṝ, Ḷ, Ḹ) are identified with Shiva’s features, supporting Linga-puja as worship of Pati through mantra and inner visualization rather than mere external form.

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

Shiva is implied as Parameṣṭhin—the supreme Pati—whose very body can be contemplated as śabda (sacred sound). This frames Shiva-tattva as transcendent yet accessible through mantra, dissolving pasha (bondage) for the pashu (soul) via correct recognition.

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa and dhyāna: placing syllables on the divine form internally, aligning breath and awareness (especially through the nostrils) as a Pashupata-oriented contemplative practice supporting Linga worship.