Shloka 97

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

Devanagari script

द्विदले षोडशारे वा द्वादशारे क्रमेण तु दशारे वा षडस्रे वा चतुरस्रे स्मरेच्छिवम्

Transliteration

dvidale ṣoḍaśāre vā dvādaśāre krameṇa tu daśāre vā ṣaḍasre vā caturasre smarecchivam

Translation

Sa lotus na may dalawang talulot, o sa gulong na may labing-anim na sinag, o ayon sa ayos sa gulong na may labindalawang sinag; o muli sa gulong na may sampung sinag, o sa mandala na may anim na sulok, o apat na sulok—doon pagnilayan ang Panginoong Śiva bilang Pati, ang nag-aalis ng mga tali (pāśa) na gumagapos sa paśu.

Word by Word

• द्विदले: in a two-petalled (lotus/diagram)

• षोडशारे: in a sixteen-spoked (wheel/lotus)

• वा: or

• द्वादशारे: in a twelve-spoked

• क्रमेण: in due order/sequence

• तु: indeed

• दशारे: in a ten-spoked

• वा: or

• षडस्रे: in a six-cornered (hexagonal) figure

• वा: or

• चतुरस्रे: in a four-cornered (square) figure

• स्मरेत्: one should remember/meditate upon

• शिवम्: Śiva (the auspicious Lord, Pati)

Speaker

Suta Goswami (narrating Shiva-dhyana/puja-vidhi taught in the Linga Purana tradition)

Characters & Entities

• Shiva

FAQs

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

It authorizes yantra/mandala-based smaraṇa (contemplation) as a valid mode of Śiva-upāsanā, showing that Linga worship includes inner visualization of Śiva within sacred geometric forms.

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

Śiva is the meditated Reality (Pati) who is present to awareness through ordered forms; the verse implies that form (yantra) is a support for realizing the formless Lord who releases the paśu from pāśa.

What ritualistic or Yogic practice is highlighted here?

Dhyāna with yantra-support—visualizing Śiva in lotus/chakra/mandala patterns (two-petalled, 16/12/10-spoked, hexagonal, or square)—a contemplative method aligned with Pāśupata-oriented Śiva smaraṇa.