Shloka 67

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

Devanagari script

इति यो दशवायूनां प्राणायामेन सिध्यति प्रसादो ऽस्य तुरीया तु संज्ञा विप्राश्चतुष्टये

Transliteration

iti yo daśavāyūnāṃ prāṇāyāmena sidhyati prasādo 'sya turīyā tu saṃjñā viprāścatuṣṭaye

Translation

Así, cuando uno perfecciona el dominio de los diez aires vitales mediante el prāṇāyāma, surge en él un estado de gracia; entre las cuatro condiciones enseñadas a los sabios, ésta es conocida como la “cuarta” (turīya).

Word by Word

• iti: thus

• yaḥ: he who

• daśa-vāyūnām: of the ten vital airs (prāṇa-vāyus)

• prāṇāyāmena: by breath-discipline/prāṇāyāma

• sidhyati: becomes accomplished, attains perfection

• prasādaḥ: grace, clarity, serenity (divine favor)

• asya: of him, in him

• turīyā: the fourth state (beyond waking, dream, deep sleep)

• tu: indeed

• saṃjñā: designation, name

• viprāḥ: the wise/brāhmaṇas

• catuṣṭaye: in the fourfold set/quaternity

Speaker

Suta Goswami (narrating Yoga teaching within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It links inner discipline to Shiva’s grace: prāṇāyāma that steadies the ten vāyus generates prasāda (purity and divine favor), making the practitioner fit for Linga-upāsanā where the pashu approaches Pati with a clarified mind.

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

By pointing to turīya as the fruit of yogic mastery, it implies Shiva-tattva as the transcendent ‘fourth’—beyond ordinary states—realized when bondage (pāśa) is quieted and consciousness becomes lucid through grace.

What ritualistic or Yogic practice is highlighted here?

Prāṇāyāma in a Pāśupata-Yoga frame—disciplining the ten vital airs—culminating in prasāda and entry into the turīya state.