Shloka 136

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

आकण्ठं वह्नितत्त्वं स्याल् ललाटान्तं द्विजोत्तमाः वायव्यं वै ललाटाद्यं व्योमाख्यं वा शिखाग्रकम्

Transliteration

ākaṇṭhaṃ vahnitattvaṃ syāl lalāṭāntaṃ dvijottamāḥ vāyavyaṃ vai lalāṭādyaṃ vyomākhyaṃ vā śikhāgrakam

Translation

گلے تک آگنی تَتْو کا دھیان کرو، اور پیشانی کے آخر تک وایو تَتْو کا۔ سر کی چوٹی پر ویوم (آکاش) تَتْو کو قائم کرو—یہی شیو پوجا کے لیے تَتْو-وِنیاس ہے۔

Word by Word

• आकण्ठम्: up to the throat

• वह्नि-तत्त्वम्: the fire principle (agni-tattva)

• स्यात्: should be/should be contemplated

• ललाट-अन्तम्: up to the end/top of the forehead

• द्विजोत्तमाः: O best of Brahmins (twice-born)

• वायव्यम्: the air principle (vāyu-tattva)

• वै: indeed

• ललाट-आद्यम्: beginning at the forehead region

• व्योम-आख्यम्: named ‘vyoma’, i.e., ether/space

• वा: and/indeed

• शिखा-अग्रम्: the tip of the śikhā, the crown/top of the head

Speaker

Suta Goswami (narrating Śaiva ritual teaching to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva
• Agni
• Vayu
• Vyoma (Akasha)

FAQs

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

It teaches inner preparation (bhūta-śuddhi/tattva-nyāsa): before external pūjā of the Liṅga, the sādhaka aligns the body as a purified field by installing elemental tattvas in specific regions, making the worship fit for Pati (Śiva).

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

By ordering fire, air, and ether upward through the body, the verse points to ascent from grosser to subtler principles, culminating in vyoma (space), a doorway to the all-pervasive, subtle presence of Śiva beyond pasha-bound limitations of the pashu.

What ritualistic or Yogic practice is highlighted here?

Tattva-nyāsa as part of bhūta-śuddhi—an internal yogic-ritual mapping where agni is set up to the throat, vāyu to the forehead, and vyoma at the crown, supporting Śaiva dhyāna and Liṅga-pūjā.