Shloka 109

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

Devanagari script

देहमध्ये शिवं देवं शुद्धज्ञानमयं विभुम् कन्यसेनैव मार्गेण चोद्घातेनापि शंकरम्

Transliteration

dehamadhye śivaṃ devaṃ śuddhajñānamayaṃ vibhum kanyasenaiva mārgeṇa codghātenāpi śaṃkaram

Translation

దేహమధ్యంలో శివదేవుని—శుద్ధ జ్ఞానమయుడు, సర్వవ్యాపి విభువును—అనుభవించాలి. సూక్ష్మ అంతర్మార్గం ద్వారా, అలాగే ఉద్ఘాత (జాగరణ) విధానంతో కూడా శంకరుని పొందుతారు।

Word by Word

• देहमध्ये: within the body

• शिवम्: Śiva (auspicious Lord)

• देवम्: the God

• शुद्ध-ज्ञान-मयम्: consisting of pure consciousness/knowledge

• विभुम्: the all-pervading, sovereign Lord

• कन्यसेन एव: by the most subtle/inner (lit. ‘the lesser/finer’) means alone

• मार्गेण: by the path/method

• च: and

• उद्घातेन अपि: also by (the practice of) awakening/opening

• शंकरम्: Śaṅkara (the beneficent Lord Śiva)

Speaker

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

Characters & Entities

• Shiva
• Shankara

FAQs

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

It shifts the focus from external symbols to antar-yajana (inner worship): the true Linga is contemplated within the body as Śiva, the Pati, whose essence is pure consciousness.

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

Śiva is presented as śuddha-jñāna-maya (pure, unstained knowledge) and vibhu (all-pervading Lord), indicating Pati as transcendent yet immanent within the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

It highlights an inner yogic method—following a subtle path (kanyasa-mārga) and an awakening/opening practice (udghāta)—aimed at direct realization of Śaṅkara beyond pasha (bondage).