Shloka 50

मुनिमोहशमनम्

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

Devanagari script

हस्ताभ्यां क्रियमाणस्तु बिंबत्वमनुगच्छति एवमाध्यात्मिकैर्युक्ता वायुना संप्रपूरितः

Transliteration

hastābhyāṃ kriyamāṇastu biṃbatvamanugacchati evamādhyātmikairyuktā vāyunā saṃprapūritaḥ

Translation

ពេលវាត្រូវបានបង្កើតដោយដៃទាំងពីរ វានឹងទៅដល់ភាពមានរូបរាងពេញលេញ។ ដូចគ្នានេះដែរ ពេលកត្តាខាងក្នុង (អធ្យាត្មិក) ត្រូវបានភ្ជាប់ត្រឹមត្រូវ វាត្រូវបានវាយុ—ដង្ហើមជីវិត—ពេញលេញបំពេញ និងស្របពាស បង្ហាញពីការបង្កើតល្អិតនៃសភាពមានរាងកាយតាមប្រាណ។

Word by Word

• हस्ताभ्याम्: by (the) two hands

• क्रियमाणः: being made/formed

• तु: indeed

• बिंबत्वम्: rounded/complete form, well-defined shape

• अनुगच्छति: attains, comes to

• एवम्: thus, in the same manner

• आध्यात्मिकैः: with inner/spiritual (psychophysical) factors

• युक्तः: joined, properly connected

• वायुना: by Vāyu, the life-wind/prāṇa

• संप्रपूरितः: thoroughly filled, completely pervaded

Speaker

Suta Goswami (narrating the Linga Purana teaching to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Vayu

FAQs

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

It links outer formation (a shaped image/linga) with inner formation: the practitioner’s inner instruments become ‘shaped’ and empowered when suffused with prāṇa, supporting inner-linga contemplation alongside external worship.

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

By implication, Shiva as Pati is realized when the pashu’s inner faculties are rightly integrated and permeated by prāṇa; the verse gestures to an inward, subtle approach where form becomes a support for recognizing the all-pervading Lord beyond form.

What ritualistic or Yogic practice is highlighted here?

A yogic emphasis on prāṇa-vāyu (breath discipline) and inner integration (adhyātmika-yukti), suitable for Pāśupata-oriented practice where inner purification and prāṇa regulation support Shiva-realization.