Shloka 91

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

Devanagari script

ओंकारवाच्यं परमं शुद्धं दीपशिखाकृतिम् ध्यायेद्वै पुण्डरीकस्य कर्णिकायां समाहितः

Transliteration

oṃkāravācyaṃ paramaṃ śuddhaṃ dīpaśikhākṛtim dhyāyedvai puṇḍarīkasya karṇikāyāṃ samāhitaḥ

Translation

സമാഹിതനായി, ഓംകാരവാച്യമായ പരമശുദ്ധ തത്ത്വത്തെ ധ്യാനിക്കട്ടെ—ദീപശിഖയുടെ രൂപത്തിൽ—അത് പുണ്ഡരീകത്തിന്റെ കർണികയിൽ സ്ഥിതമാണെന്ന് ഭാവിക്കട്ടെ.

Word by Word

• oṃkāra-vācyam: that which is expressed/indicated by Oṃ

• paramam: supreme

• śuddham: perfectly pure

• dīpa-śikhā-ākṛtim: having the form of a lamp-flame

• dhyāyet: should meditate

• vai: indeed

• puṇḍarīkasya: of the lotus

• karṇikāyām: in the pericarp/central core

• samāhitaḥ: composed, one-pointed, collected

Speaker

Suta Goswami (narrating the meditation instruction within the Purva-Bhaga context)

Characters & Entities

• Shiva
• Om
• Linga (implied as inner sign)

FAQs

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

It internalizes Linga-upasana: the devotee contemplates Shiva as the Pranava (Oṃ) and as jyoti (flame-like light) in the heart-lotus, making worship a direct inner approach to Pati beyond external form.

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

Shiva-tattva is presented as “parama śuddha”—supremely pure—and as that which Oṃ signifies: the transcendent Pati who is realized as an inner light, distinct from the pashu bound by pāśa yet accessible through concentrated awareness.

What ritualistic or Yogic practice is highlighted here?

A dhyana practice aligned with Pashupata-oriented interiorization: one-pointed meditation on Pranava as a flame in the lotus-pericarp (heart center), stabilizing the mind (samāhita) for loosening pāśa (bondage).