Shloka 5

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

मुनयः संशितात्मानः प्रणेमुस्तं गुहाश्रयम् अस्तुवंश् च ततः सर्वे नीलकण्ठमुमापतिम्

Transliteration

munayaḥ saṃśitātmānaḥ praṇemustaṃ guhāśrayam astuvaṃś ca tataḥ sarve nīlakaṇṭhamumāpatim

Translation

فانحنى الحكماء، وقد هذّبوا ذواتهم، ساجدين للربّ القاطن في الغار؛ ثمّ جميعهم معًا سبّحوا نيلكانثا، قرين أُوما.

Word by Word

• मुनयः: sages

• संशितात्मानः: self-controlled, purified in mind

• प्रणेमुः: bowed down, paid obeisance

• तम्: to him

• गुहाश्रयम्: the one who takes refuge/abides in a cave (cave-dwelling Lord)

• अस्तुवन् च: and they praised

• ततः: then

• सर्वे: all

• नीलकण्ठम्: Nīlakaṇṭha (blue-throated Śiva)

• उमापतिम्: the Lord/husband of Umā (Śiva as Pati)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Parvati (Uma)

FAQs

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

It models the foundational sequence for Śiva-upāsanā—first praṇāma (humble surrender) and then stuti (praise), indicating that devotion and self-discipline prepare the pashu (soul) to receive the Pati’s grace in Linga-centered worship.

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

Śiva is presented as both the ascetic who abides in secluded stillness (guhāśraya) and as Umā-pati, revealing the unity of transcendence and Śakti—Pati who liberates the bound pashu from pāśa through anugraha.

What ritualistic or Yogic practice is highlighted here?

The verse highlights praṇāma and stuti performed by saṃśitātmānaḥ (disciplined practitioners), aligning with Pāśupata-oriented sādhana where humility, restraint, and praise are primary limbs leading toward Śiva’s favor.