Shloka 67

Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi

Devanagari script

इति यो दशवायूनां प्राणायामेन सिध्यति प्रसादो ऽस्य तुरीया तु संज्ञा विप्राश्चतुष्टये

Transliteration

iti yo daśavāyūnāṃ prāṇāyāmena sidhyati prasādo 'sya turīyā tu saṃjñā viprāścatuṣṭaye

Translation

因此，当修行者以调息（prāṇāyāma）圆满驾驭十种生命之气时，内在便生起清净的恩宠；在智者所传的四种境界之中，此即名为“第四”（turīya）。

Word by Word

• iti: thus

• yaḥ: he who

• daśa-vāyūnām: of the ten vital airs (prāṇa-vāyus)

• prāṇāyāmena: by breath-discipline/prāṇāyāma

• sidhyati: becomes accomplished, attains perfection

• prasādaḥ: grace, clarity, serenity (divine favor)

• asya: of him, in him

• turīyā: the fourth state (beyond waking, dream, deep sleep)

• tu: indeed

• saṃjñā: designation, name

• viprāḥ: the wise/brāhmaṇas

• catuṣṭaye: in the fourfold set/quaternity

Speaker

Suta Goswami (narrating Yoga teaching within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It links inner discipline to Shiva’s grace: prāṇāyāma that steadies the ten vāyus generates prasāda (purity and divine favor), making the practitioner fit for Linga-upāsanā where the pashu approaches Pati with a clarified mind.

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

By pointing to turīya as the fruit of yogic mastery, it implies Shiva-tattva as the transcendent ‘fourth’—beyond ordinary states—realized when bondage (pāśa) is quieted and consciousness becomes lucid through grace.

What ritualistic or Yogic practice is highlighted here?

Prāṇāyāma in a Pāśupata-Yoga frame—disciplining the ten vital airs—culminating in prasāda and entry into the turīya state.