Shloka 104

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

हृत्पुण्डरीकसुषिरे योगिनां संस्थितः सदा वदन्ति सूरयः सन्तं परं ब्रह्मस्वरूपिणम्

Transliteration

hṛtpuṇḍarīkasuṣire yogināṃ saṃsthitaḥ sadā vadanti sūrayaḥ santaṃ paraṃ brahmasvarūpiṇam

Translation

ນັກປັນຍາກ່າວວ່າ ອົງສູງສຸດນັ້ນ ດໍາຮົງຢູ່ເປັນນິດໃນຊ່ອງວ່າງແຫ່ງດອກບົວໃນຫົວໃຈຂອງຍົກກີນ. ພຣະອົງແມ່ນຜູ້ມີມົງຄຸນ (ສິວະ) ຜູ້ມີສະພາບເປັນພຣະພຣະຫມັນອັນເຫນືອໂລກ; ເປັນປະຕິ ຜູ້ສ່ອງແສງພາຊຸຈາກພາຍໃນ ແລະຄາຍພາຊະໃຫ້ຫຼຸດພົ້ນ.

Word by Word

• hṛt: heart

• puṇḍarīka: lotus

• suṣira: hollow/cavity

• yoginām: of yogins

• saṁsthitaḥ: established/abiding

• sadā: always

• vadanti: (they) say/declare

• sūrayaḥ: sages/wise seers

• santam: the Auspicious One/Being (Śiva)

• param: supreme

• brahma-svarūpiṇam: whose nature is Brahman

Speaker

Suta Goswami (narrating the teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Brahman

FAQs

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

It shifts the emphasis from only external Linga-puja to inner worship: realizing Śiva as the supreme reality enthroned in the heart-lotus, which is the subtle sanctum of the Linga.

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

Śiva is presented as the ‘santam’ (the Auspicious One) and as para-brahman itself—immanent in the yogin’s heart while remaining transcendent, the Pati who grants liberation.

What ritualistic or Yogic practice is highlighted here?

Heart-lotus dhyāna: contemplative absorption on Śiva within the hṛtpuṇḍarīka, aligning with Pāśupata-oriented yoga where inner realization complements mantra and worship.