Shloka 64

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

Devanagari script

व्यानो व्यानामयत्यङ्गं व्याध्यादीनां प्रकोपकः उद्वेजयति मर्माणि उदानो ऽयं प्रकीर्तितः

Transliteration

vyāno vyānāmayatyaṅgaṃ vyādhyādīnāṃ prakopakaḥ udvejayati marmāṇi udāno 'yaṃ prakīrtitaḥ

Translation

Vyāna durchdringt und erregt die Glieder und wird zum Anstifter von Krankheiten und anderen Störungen; er beunruhigt die Lebenspunkte (marmas). Dies wird als Udāna in seiner manifesten, aufwühlenden Weise verkündet.

Word by Word

• व्यानः (vyānaḥ): the vyāna vital wind

• व्यानामयति (vyānāmayati): pervades/agitates throughout

• अङ्गम् (aṅgam): the body, the limbs

• व्याध्यादीनाम् (vyādhy-ādīnām): of diseases and the like

• प्रकोपकः (prakopakaḥ): the aggravator, the one that inflames

• उद्वेजयति (udvejayati): disturbs, shakes, agitates

• मर्माणि (marmāṇi): vital spots/joints/nerves (marmas)

• उदानः (udānaḥ): the udāna vital wind

• अयम् (ayam): this

• प्रकीर्तितः (prakīrtitaḥ): is proclaimed/declared

Speaker

Suta Goswami (narrating Purāṇic teaching on prāṇa-vāyus to the sages of Naimiṣāraṇya)

FAQs

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

It frames bodily disturbance as prāṇic imbalance; for Liṅga-upāsanā, steadiness of prāṇa supports steadiness of mind, making japa, dhyāna, and abhiṣeka more effective for loosening pāśa (bondage) and turning the paśu (soul) toward Pati (Śiva).

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

By implication, Śiva-tattva is the stabilizing Pati beyond the fluctuations of prāṇa; disorders that agitate marmas belong to the field of prakṛti and bondage, while Śiva is the inner ruler who can be realized when prāṇa is brought under discipline.

What ritualistic or Yogic practice is highlighted here?

Prāṇāyāma and prāṇa-saṃyama: calming vyāna/udāna to protect marmas and reduce disease-aggravation, supporting Pāśupata-style inner purification alongside Śiva-mantra japa.