Shloka 40

Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi

Devanagari script

मानसो विस्तरेणैव कल्पे पञ्चाक्षरे स्मृतः तथा शिवप्रणीधानं मनोवाक्कायकर्मणा

Transliteration

mānaso vistareṇaiva kalpe pañcākṣare smṛtaḥ tathā śivapraṇīdhānaṃ manovākkāyakarmaṇā

Translation

In the prescribed ritual order, the inner worship of the mind is taught in full through the Pañcākṣara; and likewise one should establish complete dedication to Śiva through mind, speech, and bodily action.

Word by Word

• mānasaḥ: mental/inner (worship)

• vistareṇa eva: in full detail/at length alone

• kalpe: in the (ritual) procedure/ordinance

• pañcākṣare: in/through the five-syllabled mantra (Namaḥ Śivāya)

• smṛtaḥ: is remembered/declared (in the tradition)

• tathā: likewise/also

• śiva-praṇīdhānam: dedication/surrender/placing oneself in Śiva (Śiva as Pati)

• manas-vāk-kāya-karmaṇā: by mind, speech, and bodily deeds (and their actions)

Speaker

Suta Goswami (narrating Linga Purana teachings to the sages of Naimisharanya, conveying Shaiva worship methodology)

Characters & Entities

• Shiva

FAQs

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

It prioritizes mānasa-pūjā (inner worship) empowered by the Pañcākṣara, showing that Linga-worship is perfected not only by external offerings but by interiorized mantra and devotion oriented to Śiva as Pati.

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

By prescribing śiva-praṇidhāna, it presents Śiva as the supreme refuge and Lord (Pati) in whom the paśu (individual soul) is to be placed wholly—integrating cognition, speech, and action toward liberation from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Pañcākṣara-japa joined with śiva-praṇidhāna and tri-karaṇa-śuddhi (purification/alignment of mind, speech, and body), a core Pāśupata-leaning discipline that turns worship into continuous yogic dedication.