Shloka 70

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

Devanagari script

एवमोमोमिति प्रोक्तम् इत्याहुर्यजुषां वराः यजुषां वचनं श्रुत्वा ऋचः सामानि सादरम्

Transliteration

evamomomiti proktam ityāhuryajuṣāṃ varāḥ yajuṣāṃ vacanaṃ śrutvā ṛcaḥ sāmāni sādaram

Translation

“如是，‘唵、唵’已被宣说，”耶柔诵者中最殊胜者如是言。闻耶柔之圣言，梨俱之颂与娑摩之歌皆以恭敬同声相应，和合赞颂至上之主宰（Pati）——湿婆。

Word by Word

• evam: thus

• om om iti: ‘Om, Om’—the praṇava repeated

• proktam: is proclaimed/declared

• iti: thus

• āhuḥ: they said

• yajuṣām: of the Yajus (Yajurveda/its reciters)

• varāḥ: the best/excellent ones

• yajuṣām vacanam: the utterance/speech of the Yajus

• śrutvā: having heard

• ṛcaḥ: the Ṛks (Ṛgvedic verses/reciters)

• sāmāni: the Sāmans (Sāmavedic chants/reciters)

• sādaram: respectfully, with reverence.

Speaker

Suta Goswami (narrating the Vedic acclamation around the Linga’s manifestation)

Characters & Entities

• Om (Praṇava)
• Yajurveda
• Rigveda
• Samaveda
• Shiva

FAQs

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

It shows that at the Linga’s manifestation, Vedic currents converge on the Praṇava—‘Om’—indicating that Linga-pūjā is rooted in Vedic reverence and culminates in one supreme object of worship: Śiva as Pati.

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

By portraying Ṛk and Sāman harmonizing after the Yajus’ proclamation of Om, the verse points to Shiva-tattva as the unifying ground of all Vedic sound—beyond sectarian division—where mantra resolves into the Supreme Lord, Pati.

What ritualistic or Yogic practice is highlighted here?

Praṇava-japa and Vedic recitation in coordinated worship: the repeated ‘Om’ functions as a mantra-key that aligns speech and mind toward Śiva, supporting inner Pāśupata orientation (turning the pashu toward Pati through mantra).