Shloka 14

Adhyaya 73 — त्रिपुरदाहे ब्रह्मस्तवः

Brahmā’s Hymn in the Context of Tripura’s Burning

Devanagari script

ततश्चौंकारम् उच्चार्य प्राणापानौ नियम्य च ज्ञानामृतेन सर्वाङ्गान्य् आपूर्य प्रणवेन च

Transliteration

tataścauṃkāram uccārya prāṇāpānau niyamya ca jñānāmṛtena sarvāṅgāny āpūrya praṇavena ca

Translation

Rồi, xướng thánh âm Oṁ và điều phục hơi vào hơi ra (prāṇa–apāna), hãy dùng Praṇava mà làm đầy mọi chi phần bằng cam lộ của tri kiến giải thoát, để paśu trở nên xứng hợp đón ân sủng của Pati (Śiva).

Word by Word

• tataḥ: then/thereafter

• ca: and

• oṃkāram (auṃkāram): the syllable Oṃ (Pranava)

• uccārya: having uttered/recited aloud

• prāṇa: the incoming vital breath

• apāna: the outgoing vital breath

• niyamya: having restrained/regulated

• jñāna-amṛtena: with the nectar of knowledge (liberating gnosis)

• sarva-aṅgāni: all limbs/all parts of the body

• āpūrya: having filled/pervaded

• praṇavena: by/through the Pranava (Oṃ)

• ca: and

Speaker

Suta Goswami (narrating a yogic/ritual instruction embedded in the Linga Purana’s teaching stream)

Characters & Entities

• Shiva

FAQs

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

It shifts worship from outer rite to inner linga-upasana: Oṃ-japa with regulated prāṇa-apāna purifies the body-mind and prepares the paśu (soul) for Śiva’s grace, which is the heart of effective Linga worship.

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

Śiva-tattva is implied as Pati—the liberating Lord accessed through Pranava. The “nectar of knowledge” points to Śiva as the source of jñāna that cuts pāśa (bondage) when the paśu becomes inwardly refined.

What ritualistic or Yogic practice is highlighted here?

Pranava-japa combined with prāṇāyāma: uttering Oṃ while regulating prāṇa and apāna, then internalizing the mantra so the whole body is ‘filled’ with jñāna—an inner Pāśupata-oriented discipline.