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Linga Purana — Purva Bhaga, Shloka 86

मुनिमोहशमनम्

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

प्राणे निविष्टो वै रुद्रस् तस्मात्प्राणमयः स्वयम् प्राणाय चैव रुद्राय जुहोत्यमृतमुत्तमम्

prāṇe niviṣṭo vai rudras tasmātprāṇamayaḥ svayam prāṇāya caiva rudrāya juhotyamṛtamuttamam

Si Rudra ay tunay na nananahan sa prāṇa (hiningang-buhay); kaya Siya mismo ay may likas na kalikasan ng prāṇa. Kaya dapat ihandog ang kataas-taasang amṛta bilang āhuti sa prāṇa—at kay Rudra—na kinikilalang iisang katotohanan.

प्राणे (prāṇe)in the vital breath
प्राणे (prāṇe):
निविष्टः (niviṣṭaḥ)entered, established
निविष्टः (niviṣṭaḥ):
वै (vai)indeed
वै (vai):
रुद्रः (rudraḥ)Rudra (Śiva as the inner Lord)
रुद्रः (rudraḥ):
तस्मात् (tasmāt)therefore
तस्मात् (tasmāt):
प्राणमयः (prāṇamayaḥ)consisting of prāṇa, pervading as life-breath
प्राणमयः (prāṇamayaḥ):
स्वयम् (svayam)Himself
स्वयम् (svayam):
प्राणाय (prāṇāya)unto prāṇa
प्राणाय (prāṇāya):
च (ca)and
च (ca):
एव (eva)indeed
एव (eva):
रुद्राय (rudrāya)unto Rudra
रुद्राय (rudrāya):
जुहोति (juhoti)one offers as oblation
जुहोति (juhoti):
अमृतम् (amṛtam)nectar, deathless essence
अमृतम् (amṛtam):
उत्तमम् (uttamam)supreme, most excellent
उत्तमम् (uttamam):

Suta Goswami (narrating the teaching within the Linga Purana’s discourse)

R
Rudra
S
Shiva

FAQs

It shifts worship from only outer ritual to inner realization: Rudra is present as prāṇa itself, so the devotee performs an internal offering (antaryāga) where breath becomes the locus of Linga-consciousness.

Shiva as Pati is taught as the indwelling Lord (antaryāmin) established in prāṇa; He is not merely approached externally but recognized as the very life-power sustaining the pashu (individual soul) under pasha (bondage).

An inner homa linked to prāṇāyāma and Pāśupata-oriented meditation: offering the “amṛta” (purified vital essence/inner nectar) into prāṇa while contemplating Rudra’s non-separateness from the life-breath.