Shloka 92

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

Devanagari script

नाभेरधस्ताद्वा विद्वान् ध्यात्वा कमलमुत्तमम् त्र्यङ्गुले चाष्टकोणं वा पञ्चकोणमथापि वा

Transliteration

nābheradhastādvā vidvān dhyātvā kamalamuttamam tryaṅgule cāṣṭakoṇaṃ vā pañcakoṇamathāpi vā

Translation

賢き修行者は臍の下にある最上の蓮華を観想し、そこで三指幅を量として、八角形または五角形のヤントラの形を思念すべきである。

Word by Word

• नाभेः: of the navel

• अधस्तात्: below

• वा: or

• विद्वान्: the wise one

• ध्यात्वा: having meditated upon

• कमलम्: lotus

• उत्तमम्: supreme/excellent

• त्र्यङ्गुले: of three finger-breadths (measure)

• च: and

• अष्टकोणम्: octagon

• वा: or

• पञ्चकोणम्: pentagon

• अथापि: even/also

• वा: or

Speaker

Suta Goswami (narrating Shiva-oriented worship instructions within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It links external Linga-puja to inner upasana by prescribing a specific dhyana-seat (below the navel) and a measured yantra-form, showing that worship of Pati (Shiva) is stabilized through disciplined visualization.

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

Shiva-tattva is approached as the inner focus of consciousness: the devotee (pashu) turns inward to a purified locus and form, loosening pasha (bondage) through ordered contemplation directed to Pati.

What ritualistic or Yogic practice is highlighted here?

A Pashupata-leaning dhyana practice: meditating on the navel-lotus and installing a geometric mandala (octagon or pentagon) with precise measure (three finger-breadths) as part of Shiva-upasana.