Shloka 3

मुनिमोहशमनम्

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

Devanagari script

कल्पयेच्चासनं पद्मं सोमसूर्याग्निसंयुतम् षड्विंशच्छक्तिसंयुक्तम् अष्टधा च द्विजोत्तमाः

Transliteration

kalpayeccāsanaṃ padmaṃ somasūryāgnisaṃyutam ṣaḍviṃśacchaktisaṃyuktam aṣṭadhā ca dvijottamāḥ

Translation

O ihr Besten der Zweifachgeborenen, man soll einen Lotossitz (Padmāsana) gestalten, erfüllt von den Kräften Soma, Sūrya und Agni; verbunden mit den sechsundzwanzig Śaktis und in achtfacher Gestalt geordnet, als rechte Stütze für die Verehrung Patis, des Herrn Śiva.

Word by Word

• kalpayet: one should fashion/construct

• ca: and

• āsanam: seat/throne/support for worship

• padmam: lotus (lotus-seat)

• soma: Moon/Soma principle

• sūrya: Sun principle

• agni: Fire principle

• saṃyutam: united/endowed with

• ṣaḍviṃśat-śakti: twenty-six powers/energies (Śaktis)

• saṃyuktam: connected with/imbued with

• aṣṭadhā: in eightfold manner

• ca: and

• dvija-uttamāḥ: O best of the twice-born (Brahmins)

Speaker

Suta Goswami (narrating Shiva-puja procedure to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Soma
• Surya
• Agni
• Shakti

FAQs

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

It prescribes the consecrated worship-seat (padmāsana) as the energetic foundation of Linga-puja, integrating lunar, solar, and fiery principles so the offering is properly established for Śiva as Pati.

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

By requiring a seat empowered by multiple cosmic forces and Śaktis, it implies Śiva as the transcendent Pati who receives and harmonizes all energies, while the devotee (paśu) approaches Him through ordered ritual alignment.

What ritualistic or Yogic practice is highlighted here?

Āsana-kalpanā in Shiva-puja: preparing an eightfold lotus-seat infused with Soma–Sūrya–Agni energies and Śakti-tattvas, a ritual precondition that also mirrors inner yogic stabilization before worship.