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Shloka 25

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

तस्य पूर्वदलं साक्षाद् अणिमामयम् अक्षरम् लघिमा दक्षिणं चैव महिमा पश्चिमं तथा

tasya pūrvadalaṃ sākṣād aṇimāmayam akṣaram laghimā dakṣiṇaṃ caiva mahimā paścimaṃ tathā

Von diesem mystischen Lotos (Maṇḍala) ist das östliche Blütenblatt wahrlich die unvergängliche Silbe, die Aṇimā (die Kraft der feinsten Verkleinerung) verkörpert; das südliche ist Laghimā (Leichtigkeit), und das westliche ist ebenso Mahimā (Größe und Weite).

tasyaof that
tasya:
pūrva-dalameastern petal (of the lotus/mandala)
pūrva-dalam:
sākṣātdirectly, verily
sākṣāt:
aṇimā-mayamconsisting of/embodying Aṇimā (minuteness)
aṇimā-mayam:
akṣaramthe imperishable syllable/letter (akṣara)
akṣaram:
laghimāLaghimā (lightness)
laghimā:
dakṣiṇamsouthern (petal/direction)
dakṣiṇam:
ca evaand indeed
ca eva:
mahimāMahimā (greatness/vastness)
mahimā:
paścimamwestern (petal/direction)
paścimam:
tathālikewise, in the same manner.
tathā:

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya, describing an internal Shaiva yogic mapping)

S
Shiva

FAQs

It encodes a meditative map (mandala/lotus) for Linga-upāsanā, assigning yogic powers to directions so the devotee contemplates Shiva as the source of all śaktis rather than seeking siddhis as ends in themselves.

By calling the power-bearing principle an akṣara (imperishable syllable), the verse points to Shiva as Pati—the unchanging reality that manifests diverse capacities (aṇimā, laghimā, mahimā) while remaining untouched by change.

Directional dhyāna on a lotus/mandala associated with the Linga—an inner Pāśupata-style visualization where the sādhaka places specific siddhi-śaktis on petals as part of disciplined concentration and mantra-based contemplation.