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

Когда его лепят двумя руками, он обретает стройный, завершённый облик. Так же, когда внутренние (адхьятмика) начала соединены должным образом, он всецело пронизывается и наполняется Ваю — дыханием жизни, указывая на тонкое становление воплощённости через прану.

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.