Shloka 81

मुनिमोहशमनम्

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

Devanagari script

हुत्वा पञ्चाहुतीः सम्यक् तच्चिन्तागतमानसः वैश्वानरं हृदिस्थं तु यथावदनुपूर्वशः

Transliteration

hutvā pañcāhutīḥ samyak taccintāgatamānasaḥ vaiśvānaraṃ hṛdisthaṃ tu yathāvadanupūrvaśaḥ

Translation

Nachdem man die fünf Opfergaben ordnungsgemäß dargebracht hat und der Geist in jener Betrachtung versunken ist, soll man in rechter Folge auf Vaiśvānara meditieren—das innere Opferfeuer, das im Herzen weilt—als Pati, den Herrn, der die Fesseln (pāśa) des paśu verbrennt.

Word by Word

• हुत्वा: having offered

• पञ्च-अहुतीः: five oblations

• सम्यक्: properly, correctly

• तत्-चिन्ता-गत-मानसः: whose mind has entered into that contemplation

• वैश्वानरम्: Vaiśvānara, the inner fire/prāṇic fire

• हृदि-स्थम्: abiding in the heart

• तु: indeed

• यथावत्: according to rule, as prescribed

• अनुपूर्वशः: in due order, sequentially

Speaker

Suta Goswami (narrating Shiva-puja/antaryāga method to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Vaiśvānara

FAQs

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

It shifts worship from external offering to antaryāga—offering into the heart-fire—showing that true Linga-puja culminates in inward yajña where Shiva is realized as the indwelling Pati.

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

Shiva is implied as Vaiśvānara in the heart: the inner fire of consciousness that purifies and consumes pāśa (bondage), guiding the paśu (individual soul) toward liberation.

What ritualistic or Yogic practice is highlighted here?

A sequential five-oblation practice (pañcāhutī) paired with focused dhyāna on the hṛdistha Vaiśvānara—an inner-homa method aligned with Pāśupata-oriented discipline and meditative ritual precision.