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

Trong hoa sen hai cánh, hay trong bánh xe mười sáu nan, hoặc theo thứ tự trong bánh xe mười hai nan; lại nữa trong bánh xe mười nan, hay trong mạn-đà-la sáu góc, hay bốn góc—hãy quán niệm Đức Śiva ngay nơi ấy như Pati, Đấng tháo gỡ dây trói (pāśa) của 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.