Shloka 31

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

Devanagari script

जपः शिवप्रणीधानं पद्मकाद्यं तथासनम् बाह्यमाभ्यन्तरं प्रोक्तं शौचमाभ्यन्तरं वरम्

Transliteration

japaḥ śivapraṇīdhānaṃ padmakādyaṃ tathāsanam bāhyamābhyantaraṃ proktaṃ śaucamābhyantaraṃ varam

Translation

Itinuturo ang japa (paulit-ulit na pagbigkas ng mantra) at ang ganap na pag-aalay ng sarili kay Śiva (śiva-praṇidhāna), pati ang mga āsana gaya ng Padmaka (Padmāsana) at iba pa. Ang paglilinis ay sinasabing may dalawang uri—panlabas at panloob; ngunit ang panloob na kadalisayan ang higit na mataas.

Word by Word

• जपः: mantra-repetition (japa)

• शिवप्रणीधानम्: complete dedication/surrender to Śiva (Śiva-pranidhāna)

• पद्मकाद्यम्: Padmaka (Padmāsana) and related postures

• तथा: and also

• आसनम्: yogic seat/posture

• बाह्यम्: external (purity)

• आभ्यन्तरम्: internal (purity)

• प्रोक्तम्: is declared/taught

• शौचम्: purification/cleanliness

• आभ्यन्तरम्: inner (mental-spiritual)

• वरम्: superior/excellent

Speaker

Suta Goswami (narrating Śaiva discipline as taught in the Linga Purana tradition)

Characters & Entities

• Shiva

FAQs

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

It prioritizes inner purity and Śiva-pranidhāna as the core of worship—teaching that outer ritual cleanliness supports, but cannot replace, the inward consecration of the pashu (soul) toward Pati (Śiva).

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

Śiva is presented as the supreme refuge and goal of practice: through pranidhāna (total dedication), the bound soul (pashu) turns from pasha (bondage) toward Śiva as Pati, making inner transformation the primary sādhanā.

What ritualistic or Yogic practice is highlighted here?

Japa, Śiva-pranidhāna, and steady yogic seating (Padmāsana and similar āsanas), with emphasis on ābhyantara-śauca—mental and spiritual purification—as the highest discipline.