Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi
मनुते मन्यते यस्मान् मतिर्मतिमतांवराः अर्थं बोधयते यच्च बुध्यते बुद्धिरुच्यते
manute manyate yasmān matirmatimatāṃvarāḥ arthaṃ bodhayate yacca budhyate buddhirucyate
O pinakamainam sa mga mapagnilay: ang sa pamamagitan nito ay nag-iisip at bumubuo ng mga kuru-kuro ay tinatawag na mati—pagmumuni ng isip. At ang sa pamamagitan nito ay nahahayag ang kahulugan at tunay na nauunawaan ay tinatawag na buddhi—mapagkilatis na talino.
Suta Goswami (narrating to the sages of Naimisharanya; definitional exposition within the Purva-Bhaga discourse)
It clarifies the inner instruments—mati and buddhi—through which the devotee understands Shiva’s linga-tattva; worship is not only ritual but also right apprehension and discrimination directed toward Pati (Shiva).
Indirectly: Shiva-tattva is approached through purified knowing—mati initiates thought, while buddhi discerns the true meaning. In Shaiva Siddhanta, such discrimination helps the pashu recognize Pati as distinct from pasha and the limited mind.
A yogic takeaway is viveka (discriminative discernment): refining buddhi so the soul can perceive the purport of mantra, linga-puja, and scripture—supporting Pashupata-oriented inner discipline alongside outer worship.