Shloka 75

Adhyaya 17: लिङ्गोद्भव—ब्रह्मविष्ण्वहङ्कार-शमनं, ओंकार-प्रादुर्भावः, मन्त्र-तत्त्वं च

Devanagari script

ऋकारो दक्षिणं तस्य कपोलं परमेष्ठिनः वामं कपोलम् ॠकारो ऌ ॡ नासापुटे उभे

Transliteration

ṛkāro dakṣiṇaṃ tasya kapolaṃ parameṣṭhinaḥ vāmaṃ kapolam ṝkāro ḷ ḹ nāsāpuṭe ubhe

Translation

Âm tiết Ṛ tạo thành má phải của Đấng Tối Thượng (Parameṣṭhin); âm tiết Ṝ là má trái; còn các âm Ḷ và Ḹ cấu thành hai lỗ mũi. Như vậy, các âm thanh linh thiêng được an lập làm chính các chi phần của Pati—Chúa tể vượt ngoài mọi ràng buộc.

Word by Word

• ऋकारः (ṛkāraḥ): the syllable Ṛ

• दक्षिणम् (dakṣiṇam): right

• तस्य (tasya): of Him/that one

• कपोलम् (kapolam): cheek

• परमेष्ठिनः (parameṣṭhinaḥ): of the Supreme Lord/Parameṣṭhin

• वामम् (vāmam): left

• ॠकारः (ṝkāraḥ): the syllable Ṝ

• ऌ (ḷ): the syllable Ḷ

• ॡ (ḹ): the syllable Ḹ

• नासापुटे (nāsāpuṭe): the two nostrils/nasal apertures

• उभे (ubhe): both

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya; describing the mantra-body of Shiva/Linga as revealed in the narrative)

Characters & Entities

• Shiva

FAQs

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

It presents a nyāsa-like teaching where phonetic seeds (Ṛ, Ṝ, Ḷ, Ḹ) are identified with Shiva’s features, supporting Linga-puja as worship of Pati through mantra and inner visualization rather than mere external form.

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

Shiva is implied as Parameṣṭhin—the supreme Pati—whose very body can be contemplated as śabda (sacred sound). This frames Shiva-tattva as transcendent yet accessible through mantra, dissolving pasha (bondage) for the pashu (soul) via correct recognition.

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa and dhyāna: placing syllables on the divine form internally, aligning breath and awareness (especially through the nostrils) as a Pashupata-oriented contemplative practice supporting Linga worship.