Shloka 51

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

Devanagari script

ओमित्येतत्त्रयो लोकास् त्रयो वेदास्त्रयो ऽग्नयः विष्णुक्रमास्त्रयस्त्वेते ऋक्सामानि यजूंषि च

Transliteration

omityetattrayo lokās trayo vedāstrayo 'gnayaḥ viṣṇukramāstrayastvete ṛksāmāni yajūṃṣi ca

Translation

‘โอม’—พยางค์เดียวนี้รวมไว้ซึ่งสามโลก สามเวท และสามไฟบูชา อีกทั้งสามก้าวของพระวิษณุ—ฤค สามะ และยชุร—ก็ถูกรวมเป็นหนึ่งในนี้; ตามคติไศวะ โอมคือเครื่องหมายลิงคะอันสูงสุดของพระศิวะผู้เป็นปติ ผู้รวมระเบียบเวทและตรีภาคจักรวาลทั้งปวง

Word by Word

• om: the syllable Oṁ

• iti: thus

• etat: this

• trayaḥ: three

• lokāḥ: worlds

• trayaḥ: three

• vedāḥ: Vedas

• trayaḥ: three

• agnayaḥ: sacred fires

• viṣṇu-kramāḥ: the strides/steps of Viṣṇu

• trayaḥ: three

• tu: indeed

• ete: these

• ṛk: Ṛgveda

• sāmāni: Sāmaveda hymns

• yajūṃṣi: Yajurveda formulas

• ca: and

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vishnu
• Agni

FAQs

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

It establishes Oṁ as the condensed form of all Vedic powers and cosmic triads, making it a primary mantra-sign (liṅga) for approaching Śiva as Pati through worship and japa.

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

By implying that the entire Vedic structure and the threefold cosmos are contained in Oṁ, it points to Śiva-tattva as the unifying, transcendent ground in which all names, rites, and worlds are gathered.

What ritualistic or Yogic practice is highlighted here?

Oṁ-japa and its application in Vedic-style Śiva-pūjā (as the seed of mantra and rite), supporting Pāśupata-oriented discipline where mantra purifies the Pashu from Pāśa through devotion to Pati.