Shloka 35

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

यजन्ति देहे बाह्ये च चतुष्कोणे षडस्रके दशारे द्वादशारे च षोडशारे त्रिरस्रके

Transliteration

yajanti dehe bāhye ca catuṣkoṇe ṣaḍasrake daśāre dvādaśāre ca ṣoḍaśāre trirasrake

Translation

వారు దేహంలోనూ, బాహ్యంగానూ పూజిస్తారు—చతుష్కోణ (చతురస్ర), షడస్ర, దశార, ద్వాదశార, షోడశార మరియు త్రిరస్ర (త్రిభుజ) మండలాలలో శివుని ఆరాధిస్తారు.

Word by Word

• yajanti: they worship/perform sacrifice

• dehe: in the body (as the inner shrine)

• bāhye: externally/outside

• ca: and

• catuṣkoṇe: in a four-cornered (square) form

• ṣaḍasrake: in a six-angled/hexagonal form

• daśāre: in a ten-pointed form

• dvādaśāre: in a twelve-pointed form

• ca: and

• ṣoḍaśāre: in a sixteen-pointed form

• trirasrake: in a triangular form

Speaker

Suta Goswami (narrating Shiva-puja procedures to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It teaches that Linga-worship is performed both inwardly (within the deha as the subtle shrine) and outwardly through prescribed yantra/mandala forms, showing that Śiva is approached as both immanent and transcendent Pati.

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

By allowing worship in the body and in external geometric forms, the verse points to Śiva as pervading the pashu (soul-body complex) while also being worshipped as the supreme Pati beyond all forms—accessible through ordered symbols without being limited by them.

What ritualistic or Yogic practice is highlighted here?

It highlights deha-upāsanā (internal worship aligned with yogic concentration) together with bāhya-pūjā using yantra-mandala layouts (square, triangle, and multi-angled designs) as part of Shaiva/Pāśupata-oriented puja-vidhi.