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Shiva Purana — Vayaviya Samhita, Shloka 5

अग्निकार्य-होमविधिः

Agnikārya and Homa Procedure

वितस्तिद्विगुणोन्नत्या नाभिमन्तः प्रचक्षते । मध्यं च मध्यमांगुल्या मध्यमोत्तमपर्वणोः

vitastidviguṇonnatyā nābhimantaḥ pracakṣate | madhyaṃ ca madhyamāṃgulyā madhyamottamaparvaṇoḥ

他们宣说:脐周之域向上延展,高达二倍“维塔斯提”(一拃)。所谓“中位”,则在中指之处,即其中节与上节指骨相接之关节。

वितस्तिद्विगुणोन्नत्याby an elevation twice a vitasti (span)
वितस्तिद्विगुणोन्नत्या:
Karana (करण/Measure as means)
TypeNoun
Rootवितस्ति (प्रातिपदिक) + द्विगुण (प्रातिपदिक) + उन्नति (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (Instrumental), एकवचन; तत्पुरुष-समास (वितस्तेः द्विगुणा उन्नतिः)
नाभिमन्तःthose who know the navel-measure / authorities
नाभिमन्तः:
Karta (कर्ता/Subject)
TypeNoun
Rootनाभिमन्त् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (Nominative), बहुवचन
प्रचक्षतेdeclare/state
प्रचक्षते:
Kriya (क्रिया)
TypeVerb
Rootप्र-चक्ष् (धातु)
Formलट् (Present), प्रथमपुरुष (3rd person), बहुवचन; आत्मनेपद
मध्यम्the middle (measure/point)
मध्यम्:
Karma (कर्म/Object—what is defined)
TypeNoun
Rootमध्य (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (Accusative), एकवचन
and
:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय; समुच्चयार्थक
मध्यमाङ्गुल्याby the middle finger
मध्यमाङ्गुल्या:
Karana (करण/Instrument)
TypeNoun
Rootमध्यम (प्रातिपदिक) + अङ्गुली (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (Instrumental), एकवचन; तत्पुरुष (मध्यमाया अङ्गुल्याः)
मध्यमोत्तमपर्वणोःof the middle and upper joints (phalanges)
मध्यमोत्तमपर्वणोः:
Sambandha (सम्बन्ध/Genitive relation)
TypeNoun
Rootमध्यम (प्रातिपदिक) + उत्तम (प्रातिपदिक) + पर्वन् (प्रातिपदिक)
Formनपुंसकलिङ्ग, षष्ठी (Genitive), द्विवचन; द्वन्द्व (मध्यमं च उत्तमं च पर्वणी)

Suta Goswami (narrating the Vāyavīyasaṃhitā teachings to the sages at Naimiṣāraṇya)

Tattva Level: pasha

Shiva Form: Dakṣiṇāmūrti

Role: teaching

S
Shiva

FAQs

It frames the body as a disciplined field for sādhana—precise measures and ‘central points’ support steadiness in worship and yoga, helping the bound soul (paśu) turn toward the Lord (Pati) through ordered practice.

Such measurement language commonly underlies ritual exactness—how one marks, places, and attends to sacred centers—so outer worship of Saguna Shiva (like Liṅga-pūjā) becomes aligned with inner focus and reverence.

A practical takeaway is careful bodily alignment and attention to central points while doing japa (e.g., the Pañcākṣarī) or dhyāna, using traditional measures as aids for steadiness rather than as ends in themselves.