Shloka 56

मुनिमोहशमनम्

Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī

Devanagari script

ततो ऽस्य मातुराहारात् पीतलीढप्रवेशनात् नाभिदेशेन वै प्राणास् ते ह्य् आधारा हि देहिनाम्

Transliteration

tato 'sya māturāhārāt pītalīḍhapraveśanāt nābhideśena vai prāṇās te hy ādhārā hi dehinām

Translation

Selanjutnya, dari asupan ibu—yang masuk melalui apa yang diminum dan dijilat—prāṇa bergerak melalui daerah pusar; sebab prāṇa itulah penopang sejati bagi para makhluk berjasad.

Word by Word

• tataḥ: thereafter

• asya: of this (embodied being/foetus)

• mātuḥ-āhārāt: from the mother’s food/nourishment

• pīta-līḍha-praveśanāt: by entering through what is drunk and licked

• nābhi-deśena: through the navel-region

• vai: indeed

• prāṇāḥ: vital breaths, life-forces

• te: they

• hi: surely

• ādhārāḥ: supports, sustaining bases

• hi: indeed

• dehinām: of embodied souls (pashu as dehin)

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It grounds Linga worship in the Shaiva insight that all embodied life (pashu) is sustained by prāṇa; worship of Shiva as Pati acknowledges the supreme support behind the life-force that upholds the body.

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

By emphasizing prāṇa as the ‘support of embodied beings,’ the verse points to Shiva-tattva as the ultimate sustaining reality: prāṇa operates within the body, while Shiva as Pati is the transcendent ground enabling life and order in creation.

What ritualistic or Yogic practice is highlighted here?

The yogic takeaway is prāṇa-awareness centered at the nābhi (navel region), a practical basis for prāṇāyāma and inner worship that supports Pashupata-oriented discipline by refining the pashu’s life-force toward Shiva.