Shloka 56

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

Devanagari script

मनोवाक्कायजान् दोषान् कर्तुर्देहं च रक्षति संयुक्तस्य तथा सम्यक् प्राणायामेन धीमतः

Transliteration

manovākkāyajān doṣān karturdehaṃ ca rakṣati saṃyuktasya tathā samyak prāṇāyāmena dhīmataḥ

Translation

Para el practicante sabio, debidamente integrado en el yoga, el prāṇāyāma correcto protege de las faltas nacidas de la mente, la palabra y el cuerpo, y también resguarda el cuerpo del ejecutante; así sostiene al pashu (alma individual) en su acercamiento disciplinado hacia Pati (Śiva).

Word by Word

• manas: mind

• vāk: speech

• kāya: body

• -jān: born from

• doṣān: faults/impurities

• kartuḥ: of the doer/practitioner

• deham: body

• ca: and

• rakṣati: protects/guards

• saṃyuktasya: of one who is yoked/integrated (in yoga)

• tathā: likewise/indeed

• samyak: correctly/properly

• prāṇāyāmena: by prāṇāyāma (breath-discipline)

• dhīmataḥ: of the wise/discerning one

Speaker

Suta Goswami (narrating the teaching tradition within the Linga Purana)

Characters & Entities

• Shiva

FAQs

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

It frames prāṇāyāma as inner purification that stabilizes the worshipper, making the pashu fit for steady devotion and meditative Linga-upāsanā directed toward Pati (Śiva).

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

By implying Śiva as Pati—the liberating Lord—this verse shows that yogic discipline is a supportive means for the bound soul (pashu) to reduce pasha-like impurities and align with Śiva-tattva through clarity and protection of body-mind.

What ritualistic or Yogic practice is highlighted here?

Proper prāṇāyāma (regulated breath-discipline) as a core Pāśupata-leaning yogic method for guarding the body and purifying faults arising from mind, speech, and action.