Shloka 26

आभ्यन्तरध्यान-तत्त्वगणना-चतुर्व्यूहयोगः

Adhyaya 28

Devanagari script

सूर्ये वह्नौ च सर्वेषां सर्वत्रैवं विचारतः सैवाहं सो ऽहमित्येवं द्विधा संस्थाप्य भावतः

Transliteration

sūrye vahnau ca sarveṣāṃ sarvatraivaṃ vicārataḥ saivāhaṃ so 'hamityevaṃ dvidhā saṃsthāpya bhāvataḥ

Translation

Durch nachsinnendes Erkennen soll man Ihn überall schauen — in der Sonne, im Feuer und in allen Wesen. Indem man die innere Haltung zweifach gründet: „Ich bin Sie (Śakti)“ und „Ich bin Er (Śiva)“, erkennt man den allgegenwärtigen Herrn als das eigene Selbst.

Word by Word

• sūrye: in the Sun

• vahnau: in Fire (Agni)

• ca: and

• sarveṣāṃ: of all (beings)

• sarvatra: everywhere

• evaṃ: thus

• vicārataḥ: by inquiry/reflection, through discernment

• sā eva aham: I am that She (Śakti)

• saḥ aham: I am that He (Śiva)

• iti: thus

• evaṃ: in this manner

• dvidhā: in two ways, twofold

• saṃsthāpya: having firmly established, having placed

• bhāvataḥ: in attitude/inner feeling, by contemplation.

Speaker

Suta Goswami (narrating Shiva-oriented contemplative teaching within the Purva-Bhaga discourse)

Characters & Entities

• Shiva
• Shakti
• Surya
• Agni

FAQs

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

It shifts Linga-worship from mere external ritual to inner recognition: the Linga signifies Shiva’s all-pervading presence, to be contemplated in cosmic powers like Surya and Agni and in all beings.

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

Shiva-tattva is presented as sarvavyāpaka (all-pervading) and recognizable through vicāra (discernment). The twofold affirmation “so’ham / sā’ham” points to the inseparability of Pati (Shiva) and Shakti in realization.

What ritualistic or Yogic practice is highlighted here?

A contemplative Pāśupata-oriented practice: meditate on Shiva’s presence in Surya, Agni, and all beings, and stabilize bhāva through the twofold identity-recognition of Shiva and Shakti (non-dual inner installation).