Shloka 99

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

Devanagari script

विद्युत्कोटिनिभे स्थाने चिन्तयेत्परमेश्वरम् अग्निवर्णे ऽथवा विद्युद् वलयाभे समाहितः

Transliteration

vidyutkoṭinibhe sthāne cintayetparameśvaram agnivarṇe 'thavā vidyud valayābhe samāhitaḥ

Translation

Sa isip na lubos na natitipon, pagnilayan ang Parameśvara sa pook na nagliliyab na tila sampung milyong kidlat—maging sa ningning na kulay-apoy, o bilang isang bilog ng liwanag na tulad ng kidlat.

Word by Word

• विद्युत्कोटि-निभे: resembling ten million lightnings

• स्थाने: in the place/locus (of meditation)

• चिन्तयेत्: should contemplate

• परमेश्वरम्: Parameśvara, the Supreme Lord (Pati)

• अग्नि-वर्णे: of fire-like color, fiery radiance

• अथवा: or else

• विद्युत्-वलय-आभे: having the appearance of a ring/circle of lightning

• समाहितः: composed, concentrated, absorbed (in yoga)

Speaker

Suta Goswami (narrating Linga Purana teachings to the sages at Naimisharanya)

Characters & Entities

• Shiva (Parameshvara)

FAQs

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

It frames Linga-oriented worship as inner dhyāna: the devotee visualizes the Linga’s presence as intense, lightning-like tejas, shifting the practice from outer form alone to direct contemplation of Pati (Shiva) as living radiance.

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

Shiva is indicated as Parameśvara—Pati—apprehended as pure luminous consciousness (tejas) beyond the pashu’s limitations and the pasha of bondage, revealed to the concentrated mind as fiery or lightning-ring brilliance.

What ritualistic or Yogic practice is highlighted here?

Samādhāna (one-pointed concentration) and dhyāna-visualization: meditating on Shiva’s jyoti/tejas—either fire-colored or as a lightning-circle—consistent with Pāśupata-style inner worship supporting liberation of the pashu from pasha.