Shloka 44

अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना

Devanagari script

खिन्नस्य धारणायोगाद् वायुरूर्ध्वं प्रवर्तते ततश्चापूरयेद् देहम् ओङ्कारेण समन्वितः

Transliteration

khinnasya dhāraṇāyogād vāyurūrdhvaṃ pravartate tataścāpūrayed deham oṅkāreṇa samanvitaḥ

Translation

ເມື່ອຜູ້ປະຕິບັດເມື່ອຍລ້າ ໂດຍວິໄນແຫ່ງທາຣະນາ ລົມຊີວິດ (ປຣານ) ຖືກໃຫ້ເຄື່ອນຂຶ້ນເທິງ. ແລ້ວຈຶ່ງຄວນເຕີມກາຍດ້ວຍລົມນັ້ນ ພ້ອມກັບການສັ່ນສະເທືອນແຫ່ງ «ໂອມ» ໂດຍຄ່ອຍໆຄາຍພາຊະ (pāśa) ເພື່ອນໍາພາຊຸ (paśu) ເຂົ້າໃກ້ພະຜູ້ເປັນເຈົ້າ (Pati).

Word by Word

• खिन्नस्य: of one who is fatigued/dispirted

• धारणायोगात्: due to the yoga of concentration (dhāraṇā)

• वायुः: the vital wind, prāṇa

• ऊर्ध्वम्: upward

• प्रवर्तते: moves, is set in motion

• ततश्च: then indeed

• आपूरयेत्: should fill, should fully pervade

• देहम्: the body

• ओङ्कारेण: with Oṃ (praṇava)

• समन्वितः: united with, accompanied by

Speaker

Suta Goswami (narrating yogic instruction within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It links outer devotion to inner discipline: the worshipper steadies prāṇa through dhāraṇā and Oṃ, making the body a fit vessel for Shiva-bhakti and for turning the paśu toward Pati.

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

Shiva-tattva is implied as Pati—the supreme regulator and liberator—toward whom the upward-moving prāṇa and Oṃ-oriented awareness are directed to dissolve pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

A Pāśupata-leaning yogic method combining dhāraṇā with prāṇa’s upward movement and japa/intonation of Oṃ (praṇava) to pervade the body with controlled breath-energy.