Shiva Purana — Vayaviya Samhita, Shloka 29
मन्त्रसिद्ध्यर्थं गुरुपूजा–आज्ञा–पौरश्चर्यविधिः / Guru-Authorization, Offerings, and Puraścaraṇa for Mantra-Siddhi
वाचिकस्त्वेक एव स्यादुपांशुः शतमुच्यते । साहस्रं मानसः प्रोक्तः सगर्भस्तु शताधिकः । प्राणायामसमायुक्तस्सगर्भो जप उच्यते । आद्यंतयोरगर्भो ऽपि प्राणायामः प्रशस्यते
vācikastveka eva syādupāṃśuḥ śatamucyate | sāhasraṃ mānasaḥ proktaḥ sagarbhastu śatādhikaḥ | prāṇāyāmasamāyuktassagarbho japa ucyate | ādyaṃtayoragarbho 'pi prāṇāyāmaḥ praśasyate
诸种持诵中：出声诵（vācika）仅算一；低声诵（upāṃśu）据说算百；意念诵（mānasa）宣称算千。与调息法 prāṇāyāma 同修之持诵称为“具胎/内持”(sa-garbha，令真言内摄)，其功德胜过百倍。即便在持诵之始与终所行的“无胎”(a-garbha) 调息，也为所称赞。
Suta Goswami (narrating Shiva’s yogic teaching within the Vayu Samhita discourse)
Tattva Level: pashu
Shiva Form: Dakṣiṇāmūrti
Significance: Teaches hierarchy of japa efficacy and the sanctifying role of prāṇāyāma, supporting purification of the paśu for Śiva’s grace.
Role: teaching
FAQs
It grades japa by interiority: as worship moves from speech to whisper to pure mind, it becomes subtler and more sattvic, aligning the devotee’s awareness toward Shiva (Pati) and loosening bondage (pāśa) through disciplined attention and breath.
Linga-worship commonly begins with audible or whispered mantra and offerings, but this verse points devotees toward inward worship—mental japa supported by prāṇāyāma—so external pūjā matures into internal communion with Saguna Shiva and, ultimately, contemplation of Shiva beyond form.
Practice mantra japa with prāṇāyāma: begin with a short prāṇāyāma, perform japa (preferably mental), and conclude with prāṇāyāma again; this is praised as sa-garbha japa and considered more potent than merely vocal repetition.