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Linga Purana — Purva Bhaga, Shloka 16

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

षोडशस्वरवज्राङ्गवक्त्रायाक्षयरूपिणे कादिपञ्चकहस्ताय चादिहस्ताय ते नमः

ṣoḍaśasvaravajrāṅgavaktrāyākṣayarūpiṇe kādipañcakahastāya cādihastāya te namaḥ

Kính đảnh lễ Ngài—Đấng có dung nhan rực sáng, kiên cố như kim cang nhờ uy lực của mười sáu nguyên âm thiêng; bản thể bất hoại; tay mang chữ «ka» và nhóm năm chữ như quyền năng của chân ngôn; và chính Ngài là “Bàn Tay” nguyên sơ, nguồn đầu tiên của mọi tác hành.

ṣoḍaśasixteen
ṣoḍaśa:
svaravowels/sounds
svara:
vajra-aṅgaadamantine (vajra-like) limbs
vajra-aṅga:
vaktraface/mouth
vaktra:
-āyato (dative)
-āya:
akṣayaimperishable/inexhaustible
akṣaya:
rūpiṇeto the One whose form is
rūpiṇe:
kādibeginning with ‘ka’ (the ka-varga / first consonantal series)
kādi:
pañcakagroup of five
pañcaka:
hastāyato the One whose hand/holding/power is
hastāya:
caand
ca:
ādiprimordial/first
ādi:
teto You
te:
namaḥsalutation
namaḥ:

Suta Goswami (narrating a Shiva-stotra/nāmāvali to the Sages of Naimisharanya)

S
Shiva

FAQs

It frames Linga-worship as worship of Shiva’s imperishable Pati-tattva revealed through śabda (sacred sound): the vowels and consonantal groups symbolize the mantra-body by which the devotee approaches the Linga as the living presence of Mahadeva.

Shiva is praised as akṣaya-rūpin—unchanging and inexhaustible—while also being the source of articulation and mantra-power (vaktra, “hand” of letters). This unites transcendence (beyond decay) with immanence (present as the power of sound that guides the pashu toward liberation).

Mantra-japa and varṇa-nyāsa style contemplation are implied: meditating on Shiva as the ground of all phonemes supports Pashupata-oriented sādhanā where pashu loosens pāśa (bondage) through disciplined recitation and inner absorption in the Linga.