Linga Purana — Purva Bhaga, Shloka 88

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

Devanagari script

वर्णाः षडधिकाः षष्टिर् अस्य मन्त्रवरस्य तु पञ्च मन्त्रांस् तथा लब्ध्वा जजाप भगवान् हरिः

Transliteration

varṇāḥ ṣaḍadhikāḥ ṣaṣṭir asya mantravarasya tu pañca mantrāṃs tathā labdhvā jajāpa bhagavān hariḥ

Translation

Thần chú tối thắng này gồm sáu mươi sáu âm tiết. Lại nữa, sau khi thọ nhận năm thần chú, Đức Thế Tôn Hari (Viṣṇu) đã trì tụng bằng japa, hướng toàn lực của thần chú về Đấng Tối Thượng—Pati—hiển lộ dưới hình tướng Liṅga.

Word by Word

• वर्णाः: syllables/phonemes

• षडधिकाः: increased by six

• षष्टिः: sixty

• अस्य: of this

• मन्त्रवरस्य: of the excellent mantra

• तु: indeed

• पञ्च: five

• मन्त्रान्: mantras

• तथा: likewise/also

• लब्ध्वा: having obtained/received

• जजाप: repeated in japa/chanted

• भगवान्: the Blessed Lord

• हरिः: Hari (Viṣṇu)

Speaker

Suta Goswami (narrating the Purana’s account to the sages of Naimisharanya)

Characters & Entities

• Vishnu (Hari)

FAQs

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

It frames Liṅga-oriented worship as mantra-centered: the efficacy lies in receiving the proper mantras and performing steady japa, even by Hari, showing that devotion and mantra-discipline are central to approaching Pati (Śiva) as the Liṅga.

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

By implying that even Viṣṇu engages in japa of Liṅga-related mantras, the verse points to Śiva as Pati—the supreme reality accessible through mantra (śabda) and disciplined practice, beyond sectarian limitation.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa after mantra-dīkṣā/receipt: obtaining the (five) mantras and repeating them with concentration—an essential Pāśupata-aligned discipline for loosening pāśa (bondage) upon the paśu (individual soul).