Shloka 63

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

Devanagari script

प्रयाणं कुरुते तस्माद् वायुः प्राण इति स्मृतः अपानयत्यपानस्तु आहारादीन् क्रमेण च

Transliteration

prayāṇaṃ kurute tasmād vāyuḥ prāṇa iti smṛtaḥ apānayatyapānastu āhārādīn krameṇa ca

Translation

മുന്നോട്ടുള്ള ഗതി ഉണ്ടാക്കുന്ന വായുവിനെ ‘പ്രാണ’ എന്നു സ്മരിക്കുന്നു. ‘അപാന’ ക്രമമായി താഴോട്ടു കൊണ്ടുപോയി ആഹാരാദികളെ വിസർജ്ജിക്കുന്നു; അതുവഴി പാശബന്ധിത പശു-ജീവൻ പതി—ശിവനിലേക്കു തിരിയാൻ സഹായം ലഭിക്കുന്നു।

Word by Word

• प्रयाणम्: forward movement/going forth

• कुरुते: causes/does

• तस्मात्: therefore/for that reason

• वायुः: vital wind

• प्राणः: prāṇa (inward/ascending life-breath)

• इति: thus

• स्मृतः: is remembered/known

• अपानयति: carries downward/expels

• अपानः: apāna (downward life-breath)

• तु: but/indeed

• आहारादीन्: food and related wastes (etc.)

• क्रमेण: in sequence/in due order

• च: and

Speaker

Suta Goswami (narrating the teaching within the Purva-Bhaga context)

Characters & Entities

• Shiva

FAQs

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

It frames bodily life as governed by prāṇa and apāna—powers operating within pāśa (bondage). Linga worship and Shaiva discipline aim to purify these functions so the paśu turns inward toward Pati (Śiva) rather than remaining outwardly driven.

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

Śiva-tattva is implied as Pati—the transcendent Lord distinct from the changing operations of breath and body. Prāṇa and apāna sustain embodied existence, but liberation is by orientation to Śiva beyond these vital processes.

What ritualistic or Yogic practice is highlighted here?

Breath-awareness foundational to prāṇāyāma: recognizing prāṇa’s upward/forward impulse and apāna’s downward expulsion. In a Pāśupata-oriented reading, this supports inner purification alongside external Śiva-pūjā.