Adhyaya 17: लिङ्गोद्भव—ब्रह्मविष्ण्वहङ्कार-शमनं, ओंकार-प्रादुर्भावः, मन्त्र-तत्त्वं च
मकाराख्यो विभुर्बीजी ह्य् अकारो बीजमुच्यते उकाराख्यो हरिर्योनिः प्रधानपुरुषेश्वरः
makārākhyo vibhurbījī hy akāro bījamucyate ukārākhyo hariryoniḥ pradhānapuruṣeśvaraḥ
“Ma” là Đấng Chúa Tể khắp cùng, nguyên lý mang hạt giống; “A” được tuyên xưng là chính hạt giống ấy. “U” là Hari như lòng mẹ (yoni)—Chúa Tể của Pradhāna (Tự nhiên nguyên sơ) và Puruṣa (linh thức).
Suta Goswami (narrating the doctrine embedded in the Linga’s syllabic symbolism)
It frames Linga-upāsanā as mantra-artha contemplation: the Linga is approached through syllabic principles—seed (bīja), seed-bearer, and womb/source—revealing how the cosmos arises under the sovereignty of Pati (the Lord).
Shiva is indicated as Vibhu, the all-pervading seed-bearing Lord—transcendent and causal—who stands as the ultimate Īśvara beyond the play of Pradhāna (matter) and Puruṣa (the bound soul), even when these are discussed through sustaining powers like Hari.
Mantra-yoga centered on the Linga: meditating on bīja and yoni meanings of sacred syllables to dissolve pasha (bondage) in the pashu (soul) and orient awareness toward Pati (Shiva) as the supreme cause.