Shloka 92

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

Devanagari script

नाभेरधस्ताद्वा विद्वान् ध्यात्वा कमलमुत्तमम् त्र्यङ्गुले चाष्टकोणं वा पञ्चकोणमथापि वा

Transliteration

nābheradhastādvā vidvān dhyātvā kamalamuttamam tryaṅgule cāṣṭakoṇaṃ vā pañcakoṇamathāpi vā

Translation

Bậc hành giả trí tuệ nên quán niệm đóa sen tối thượng ở dưới rốn; tại đó, hãy chiêm nghiệm hình yantra—hoặc bát giác, hoặc ngũ giác—đo theo bề ngang ba ngón tay.

Word by Word

• नाभेः: of the navel

• अधस्तात्: below

• वा: or

• विद्वान्: the wise one

• ध्यात्वा: having meditated upon

• कमलम्: lotus

• उत्तमम्: supreme/excellent

• त्र्यङ्गुले: of three finger-breadths (measure)

• च: and

• अष्टकोणम्: octagon

• वा: or

• पञ्चकोणम्: pentagon

• अथापि: even/also

• वा: or

Speaker

Suta Goswami (narrating Shiva-oriented worship instructions within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It links external Linga-puja to inner upasana by prescribing a specific dhyana-seat (below the navel) and a measured yantra-form, showing that worship of Pati (Shiva) is stabilized through disciplined visualization.

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

Shiva-tattva is approached as the inner focus of consciousness: the devotee (pashu) turns inward to a purified locus and form, loosening pasha (bondage) through ordered contemplation directed to Pati.

What ritualistic or Yogic practice is highlighted here?

A Pashupata-leaning dhyana practice: meditating on the navel-lotus and installing a geometric mandala (octagon or pentagon) with precise measure (three finger-breadths) as part of Shiva-upasana.