Shloka 86

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

Devanagari script

योगीश्वरान् सशिष्यांश् च योगं युञ्जीत योगवित् आसनं स्वस्तिकं बद्ध्वा पद्ममर्धासनं तु वा

Transliteration

yogīśvarān saśiṣyāṃś ca yogaṃ yuñjīta yogavit āsanaṃ svastikaṃ baddhvā padmamardhāsanaṃ tu vā

Translation

The knower of Yoga should yoke himself to Yoga together with the lordly Yogins and their disciples. Having assumed a steady posture—binding the Svastika-seat, or else the Lotus-seat, or even the half-seat—he should commence the discipline.

Word by Word

• योगीश्वरान्: the lords among Yogins, accomplished masters

• सशिष्यान्: together with disciples

• च: and

• योगम्: to Yoga (the discipline of union)

• युञ्जीत: should yoke/engage (himself)

• योगवित्: the knower of Yoga

• आसनम्: posture/seat

• स्वस्तिकम्: Svastika posture

• बद्ध्वा: having bound/assumed firmly

• पद्मम्: Lotus posture (Padmāsana)

• अर्धासनम्: half-seat/half-posture

• तु वा: or else/alternatively

Speaker

Suta Goswami (narrating Shiva’s yogic injunctions within the Purva-Bhaga discourse)

Characters & Entities

• Shiva

FAQs

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

It establishes that Linga-upasana is supported by inner discipline: the worshipper steadies body and mind through āsana so devotion becomes one-pointed toward Pati (Shiva), loosening pasha (bondage) upon the pashu (soul).

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

By directing the yogin toward Yoga under accomplished masters, it implies Shiva as Pati—the supreme object and grantor of yogic fruition—approached through regulated practice rather than mere impulse, aligning the soul toward Shiva-tattva.

What ritualistic or Yogic practice is highlighted here?

Foundational yogic preparation through āsana—Svastikāsana, Padmāsana, or a half-seat—performed in the company or lineage of yogic adepts, as a prerequisite for deeper Pashupata-oriented meditation and worship.