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

اس نے اس کنول کی کرنیکا کے عین وسط میں ایشور کو قائم کیا۔ پھر ‘اوم’ کے روپ میں پرم دیو شِو کا دھیان کیا—اردھ ماترا سے بھی پرے، پراتپر حقیقت۔

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).