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

ಈ ರೀತಿಯಾಗಿ ಪ್ರಾಣಾಯಾಮದಿಂದ ದಶ ಪ್ರಾಣವಾಯುಗಳ ಮೇಲೆ ಸಾಧಕನು ಸಿದ್ಧಿ ಪಡೆಯುವಾಗ, ಅವನೊಳಗೆ ಪ್ರಸಾದರೂಪ ಅನುಗ್ರಹ ಸ್ಥಿತಿ ಉದಯಿಸುತ್ತದೆ; ಜ್ಞಾನಿಗಳಿಗೆ ಉಪದೇಶಿಸಲಾದ ನಾಲ್ಕು ಸ್ಥಿತಿಗಳಲ್ಲಿ ಇದನ್ನು ‘ತುರೀಯ’ ಎಂದು ಕರೆಯುತ್ತಾರೆ।

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.