Linga Purana — Purva Bhaga, Shloka 13

मुनिमोहशमनम्

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

Devanagari script

इन्द्रियाणि मनश्चित्तबुद्ध्यहङ्कारसंज्ञितम् तथा सर्वमयं चैव आत्मस्था ख्यातिरेव च

Transliteration

indriyāṇi manaścittabuddhyahaṅkārasaṃjñitam tathā sarvamayaṃ caiva ātmasthā khyātireva ca

Translation

The sense-faculties, along with mind, citta, intellect, and ego—so named—are all pervaded by consciousness; and the very awareness (khyāti) abiding in the Self is indeed the basis of them all. In this way, the bound soul (paśu) experiences these instruments as coverings (pāśa), while the Lord (Pati), Śiva, remains the inner Witness.

Word by Word

• इन्द्रियाणि: sense-faculties

• मनः: mind (manas)

• चित्त: memory-mind/mental field (citta)

• बुद्धि: intellect/discriminative faculty

• अहङ्कार: ego-sense/I-maker

• संज्ञितम्: termed/so called

• तथा: and also

• सर्वमयम्: pervaded by all/constituted of all (as a composite of functions)

• च एव: and indeed

• आत्मस्था: abiding in the Self

• ख्यातिः: awareness/manifest cognition

• एव: alone/indeed

• च: and

Speaker

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It redirects worship from mere outer ritual to inner realization: the same Śiva honored in the Liṅga is the Witness-consciousness within, by which the senses and inner instruments function.

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

Śiva-tattva is implied as the ātma-sthā khyāti—the Self-abiding awareness that illuminates mind, intellect, and ego without being limited by them, standing as Pati over the paśu’s instruments.

What ritualistic or Yogic practice is highlighted here?

A Pāśupata-oriented yogic takeaway is indriya-nigraha and antaḥkaraṇa-śuddhi: disciplining senses and refining mind–intellect–ego so awareness rests in the Self while performing Śiva-pūjā.