Shloka 10
Garbha-sthiti, Deha-pariṇāma, and Vairāgya-upadeśa
Embryonic Condition, Bodily Transformation, and Instruction in Detachment
पुनः प्रयांति संपूर्णास्ताश्च देहं समंततः । ततस्स नाडीमध्यस्थश्शरीरेणात्मना रसः
punaḥ prayāṃti saṃpūrṇāstāśca dehaṃ samaṃtataḥ | tatassa nāḍīmadhyasthaśśarīreṇātmanā rasaḥ
மீண்டும் அவை முழுமையடைந்தபோது, எல்லாத் திசைகளிலும் உடலெங்கும் பரவுகின்றன. அப்போது நாடிகளின் நடுவில் நிலையும் பிராணரசம் ஆத்மரூபமாக உடலெங்கும் வியாபித்து, தேஹியின் உள்ளார்ந்த சாரமாகிறது.
Suta Goswami (narrating the Uma-saṃhitā teaching to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Dakṣiṇāmūrti
Role: teaching
FAQs
It points to the Shaiva-yogic view that when inner energies mature and become balanced, the life-essence (rasa/prāṇa) stabilizes in the nāḍī-system and pervades the whole body, making the sādhaka fit for Shiva-realization (Pati-jñāna) beyond bondage (pāśa).
Linga-worship is paired with inner purification: as devotion and discipline refine the subtle channels, the practitioner’s embodied awareness becomes a proper vessel to meditate on Saguna Shiva in the Linga and gradually turn inward toward the supreme reality of Shiva.
A practical takeaway is nāḍī-śuddhi (breath regulation) combined with japa of Shiva-mantra (especially the Panchākṣarī, “Om Namaḥ Śivāya”), supporting the harmonization of prāṇa so it can pervade the body steadily for meditation.