Shloka 27
ओंकार-परमेश-लिङ्गकथा — The Narrative of the Oṃkāra Parameśa Liṅga
Gokarṇa–Vindhya Episode
सूत उवाच । एतत्ते सर्वमाख्यातमोंकारप्रभवे फलम् । अतः परं प्रवक्ष्यामि केदारं लिंगमुत्तमम्
sūta uvāca | etatte sarvamākhyātamoṃkāraprabhave phalam | ataḥ paraṃ pravakṣyāmi kedāraṃ liṃgamuttamam
สูตะกล่าวว่า “เราบอกแก่ท่านทั้งหลายครบถ้วนแล้วถึงผลที่เกิดจากการปรากฏแห่งโอมการะ ต่อจากนี้เราจะพรรณนาศิวลึงค์อันสูงสุด ณ เกดาระ”
Suta Goswami
Jyotirlinga: Kedāranātha
Sthala Purana: Narrative transition: having concluded the Oṃkāra-prabhava phala, Sūta announces the forthcoming description of the ‘supreme’ Kedāra Liṅga—framing Kedāra as a paramount self-manifest sacred emblem in the Himalayan region.
Significance: Himalayan Jyotirliṅga associated with purification, endurance through tapas, and Śiva’s salvific presence; often linked with liberation-oriented pilgrimage (mokṣa-prada).
Mantra: oṃkāra (mentioned as source/manifestation)
Role: teaching
FAQs
It marks a doctrinal transition: from the cosmic principle of Oṃkāra (source of sacred vibration and Śiva-tattva) to the accessible Saguna focus of devotion—the Kedāra Liṅga—showing how the formless is approached through a sanctified form for grace and liberation.
Sūta frames the Liṅga as “uttama”—a supreme, consecrated embodiment of Śiva for devotees. After explaining Oṃkāra’s fruit, he turns to Kedāra, indicating that mantra (Oṃkāra) and murti/liṅga worship together form a complete Shaiva path of devotion and realization.
The verse implies a paired practice: japa or contemplation of Oṃ (and by extension the Panchākṣarī, “Om Namaḥ Śivāya”) followed by Liṅga-upāsanā—darśana, abhiṣeka, and pilgrimage-oriented worship of the Kedāra Jyotirliṅga.