Shloka 83

मुनिमोहशमनम्

Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī

Devanagari script

अपानाय द्वितीया च व्यानायेति तथा परा उदानाय चतुर्थी स्यात् समानायेति पञ्चमी

Transliteration

apānāya dvitīyā ca vyānāyeti tathā parā udānāya caturthī syāt samānāyeti pañcamī

Translation

రెండవ ఆహుతి “అపానాయ”కు, తదుపరి “వ్యానాయ”కు. నాల్గవది “ఉదానాయ”కు, ఐదవది “సమానాయ”—ఈ క్రమంలో ప్రాణవాయువులను ఆహ్వానించాలి.

Word by Word

• अपानाय (apānāya): for Apāna, the downward-moving vital air

• द्वितीया (dvitīyā): the second (case/inflection used in mantra-nyāsa)

• च (ca): and

• व्यानाय (vyānāya): for Vyāna, the pervading vital air

• इति (iti): thus

• तथा (tathā): likewise

• परा (parā): the next (one)

• उदानाय (udānāya): for Udāna, the upward-moving vital air

• चतुर्थी (caturthī): the fourth (case/inflection)

• स्यात् (syāt): should be

• समानाय (samānāya): for Samāna, the balancing/digestive vital air

• इति (iti): thus

• पञ्चमी (pañcamī): the fifth (case/inflection).

Speaker

Suta Goswami (narrating Shiva-puja/nyasa procedure to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Apana
• Vyana
• Udana
• Samana

FAQs

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

It prescribes prāṇa-invocation (nyāsa) as a preparatory purification, making the practitioner’s body a consecrated field for Linga-puja so the rite is not merely external but inwardly established.

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

By ordering the vital airs to be ritually placed, it implies Śiva as Pati—the inner Lord who presides over prāṇa and mind—so the pashu (individual soul) approaches Him by loosening pasha (impurity and distraction) through yogic alignment.

What ritualistic or Yogic practice is highlighted here?

Prāṇa-nyāsa using grammatical case-formulas (dvitīyā, caturthī, pañcamī) for Apāna, Vyāna, Udāna, and Samāna—integrating mantra, breath-awareness, and inner consecration aligned with Pāśupata-style discipline.