Shloka 22

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

तत्पद्मकर्णिकामध्ये स्थापयामास चेश्वरम् तदोमिति शिवं देवम् अर्धमात्रापरं परम्

Transliteration

tatpadmakarṇikāmadhye sthāpayāmāsa ceśvaram tadomiti śivaṃ devam ardhamātrāparaṃ param

Translation

เขาอัญเชิญอีศวรประดิษฐาน ณ ใจกลางเกสรของดอกบัวนั้น แล้วภาวนา ‘โอม’ และเพ่งพระศิวะผู้เป็นเทพสูงสุด—ผู้เหนือแม้กระทั่งอรรธมาตรา เป็นปรมัตถ์อันยิ่ง

Word by Word

• tat: that

• padma: lotus

• karṇikā: pericarp/central core

• madhye: in the middle

• sthāpayāmāsa: placed/installed

• ca: and

• īśvaram: the Lord, Īśvara

• tad: then/that

• om iti: as 'Oṁ'/with the utterance 'Oṁ'

• śivam: Śiva

• devam: the God, luminous deity

• ardha-mātrā: the half-mora/subtle half-syllabic measure (the transcendental resonance beyond A-U-M)

• param: supreme

• aparam: beyond/other than (transcending)

• param (repeated): the Highest, Absolute.

Speaker

Suta Goswami (narrating the Purva-Bhaga account; internal ritual description attributed to the installer/adept in context)

Characters & Entities

• Shiva
• Ishvara
• Om

FAQs

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

It links outer installation (sthāpana) with inner installation: the Linga is placed at the lotus-center, indicating that true Linga-pūjā culminates in establishing Śiva (Pati) in the heart-lotus through pranava (Oṁ) contemplation.

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

Śiva is presented as Parama—supreme and transcendent—even beyond the ardha-mātrā, implying He is the Pati who surpasses all measurable sound-vibrations and mental constructs, yet is intimated by Oṁ.

What ritualistic or Yogic practice is highlighted here?

A combined pūjā–dhyāna method: installing the deity in the lotus-karnika (symbolic heart-lotus) and practicing omkāra-upāsanā, a Pāśupata-leaning contemplative discipline that loosens pāśa (bondage) for the paśu (soul).