Shloka 136

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

आकण्ठं वह्नितत्त्वं स्याल् ललाटान्तं द्विजोत्तमाः वायव्यं वै ललाटाद्यं व्योमाख्यं वा शिखाग्रकम्

Transliteration

ākaṇṭhaṃ vahnitattvaṃ syāl lalāṭāntaṃ dvijottamāḥ vāyavyaṃ vai lalāṭādyaṃ vyomākhyaṃ vā śikhāgrakam

Translation

O best of the twice-born, up to the throat contemplate the principle of Fire; up to the end of the forehead contemplate the principle of Air; and at the crown of the head establish the principle called Ether (Space), thus arranging the tattvas in the body for Śiva-worship.

Word by Word

• आकण्ठम्: up to the throat

• वह्नि-तत्त्वम्: the fire principle (agni-tattva)

• स्यात्: should be/should be contemplated

• ललाट-अन्तम्: up to the end/top of the forehead

• द्विजोत्तमाः: O best of Brahmins (twice-born)

• वायव्यम्: the air principle (vāyu-tattva)

• वै: indeed

• ललाट-आद्यम्: beginning at the forehead region

• व्योम-आख्यम्: named ‘vyoma’, i.e., ether/space

• वा: and/indeed

• शिखा-अग्रम्: the tip of the śikhā, the crown/top of the head

Speaker

Suta Goswami (narrating Śaiva ritual teaching to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva
• Agni
• Vayu
• Vyoma (Akasha)

FAQs

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

It teaches inner preparation (bhūta-śuddhi/tattva-nyāsa): before external pūjā of the Liṅga, the sādhaka aligns the body as a purified field by installing elemental tattvas in specific regions, making the worship fit for Pati (Śiva).

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

By ordering fire, air, and ether upward through the body, the verse points to ascent from grosser to subtler principles, culminating in vyoma (space), a doorway to the all-pervasive, subtle presence of Śiva beyond pasha-bound limitations of the pashu.

What ritualistic or Yogic practice is highlighted here?

Tattva-nyāsa as part of bhūta-śuddhi—an internal yogic-ritual mapping where agni is set up to the throat, vāyu to the forehead, and vyoma at the crown, supporting Śaiva dhyāna and Liṅga-pūjā.