Shloka 109

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

Devanagari script

देहमध्ये शिवं देवं शुद्धज्ञानमयं विभुम् कन्यसेनैव मार्गेण चोद्घातेनापि शंकरम्

Transliteration

dehamadhye śivaṃ devaṃ śuddhajñānamayaṃ vibhum kanyasenaiva mārgeṇa codghātenāpi śaṃkaram

Translation

于此身之中，当证知湿婆——天神之主、遍在者（Vibhū），其自性即清净智。由微细的内在之道（kanyasa），亦由启发觉醒之法（udghāta），得至商羯罗（Śaṅkara）。

Word by Word

• देहमध्ये: within the body

• शिवम्: Śiva (auspicious Lord)

• देवम्: the God

• शुद्ध-ज्ञान-मयम्: consisting of pure consciousness/knowledge

• विभुम्: the all-pervading, sovereign Lord

• कन्यसेन एव: by the most subtle/inner (lit. ‘the lesser/finer’) means alone

• मार्गेण: by the path/method

• च: and

• उद्घातेन अपि: also by (the practice of) awakening/opening

• शंकरम्: Śaṅkara (the beneficent Lord Śiva)

Speaker

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Shankara

FAQs

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

It shifts the focus from external symbols to antar-yajana (inner worship): the true Linga is contemplated within the body as Śiva, the Pati, whose essence is pure consciousness.

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

Śiva is presented as śuddha-jñāna-maya (pure, unstained knowledge) and vibhu (all-pervading Lord), indicating Pati as transcendent yet immanent within the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

It highlights an inner yogic method—following a subtle path (kanyasa-mārga) and an awakening/opening practice (udghāta)—aimed at direct realization of Śaṅkara beyond pasha (bondage).