Shloka 1

मुनिमोहशमनम्

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

Devanagari script

इति श्रीलिङ्गमहापुराणे पूर्वभागे मुनिमोहशमनं नाम सप्ताशीतितमो ऽध्यायः ऋषय ऊचुः केन योगेन वै सूत गुणप्राप्तिः सतामिह अणिमादिगुणोपेता भवन्त्येवेह योगिनः तत्सर्वं विस्तरात्सूत वक्तुमर्हसि सांप्रतम्

Transliteration

iti śrīliṅgamahāpurāṇe pūrvabhāge munimohaśamanaṃ nāma saptāśītitamo 'dhyāyaḥ ṛṣaya ūcuḥ kena yogena vai sūta guṇaprāptiḥ satāmiha aṇimādiguṇopetā bhavantyeveha yoginaḥ tatsarvaṃ vistarātsūta vaktumarhasi sāṃpratam

Translation

هكذا، في «شري لينغا مهابورانا» في القسم الأوّل (بورفابهاگا)، يبدأ الفصل الثامن والثمانون المسمّى «تسكين وَهْمِ الحكماء». قال الرِّشيون: «بأيّ يوغا، يا سوتا، ينال الصالحون هنا الصفات الرفيعة؟ وبأيّ وسيلة يصير اليوغيون، في هذه الحياة نفسها، موهوبين بالقوى التي تبدأ بـ أَنِيمَا (aṇimā)؟ فاشرَح لنا ذلك كلّه بتفصيل الآن».

Word by Word

• iti: thus

• śrī-liṅga-mahāpurāṇe: in the auspicious Liṅga Mahāpurāṇa

• pūrva-bhāge: in the first section (Pūrvabhāga)

• munimoha-śamanaṃ: pacification/removal of the sages’ delusion

• nāma: named

• saptāśītitamaḥ: eighty-eighth

• adhyāyaḥ: chapter

• ṛṣayaḥ ūcuḥ: the sages said

• kena: by which/through what

• yogena: by Yoga (discipline/union)

• vai: indeed

• sūta: O Sūta

• guṇa-prāptiḥ: attainment of qualities/excellences

• satām: of the good/virtuous

• iha: here (in this world/embodied life)

• aṇimā-ādi-guṇa-upetāḥ: endowed with qualities beginning with aṇimā (subtle yogic powers)

• bhavanti: become

• eva: certainly

• iha: here

• yoginaḥ: yogins

• tat sarvam: all that

• vistarāt: in detail

• sūta: O Sūta

• vaktum arhasi: you ought to tell/explain

• sāṃpratam: now, at present.

Speaker

Sages (Ṛṣis) addressing Sūta

Characters & Entities

• Suta
• Sages (Rishis)
• Yogins

FAQs

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

It sets the inquiry that leads to Shaiva yogic teaching: how sādhakas aligned with Śiva (Pati) gain spiritual excellences and powers, implying that true progress in Liṅga-centered devotion is supported by disciplined Yoga and purity.

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

While Śiva is not named directly, the question presupposes a Shaiva framework where higher guṇas and siddhis arise from yoga that ultimately depends on Pati’s grace—Śiva as the supreme Lord who loosens pāśa (bondage) and elevates the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

The verse highlights Yoga aimed at guṇa-prāpti and aṇimā-ādi siddhis—typically associated in Shaiva contexts with Pāśupata-oriented discipline (restraint, concentration, and devotion leading toward liberation rather than mere power).