Shloka 45

मुनिमोहशमनम्

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

Devanagari script

भूतात्मानं महात्मानं परमात्मानमव्ययम् सर्वात्मानं परं ब्रह्म तद्वै ध्याता न मुह्यति

Transliteration

bhūtātmānaṃ mahātmānaṃ paramātmānamavyayam sarvātmānaṃ paraṃ brahma tadvai dhyātā na muhyati

Translation

One who meditates on Śiva as the indwelling Self of all beings (Bhūtātman), the Great Soul (Mahātman), the imperishable Supreme Self (Paramātman), and the supreme Brahman—the Self of all—such a contemplator is never deluded.

Word by Word

• भूतात्मानम् (bhūtātmānam): the Self within all beings

• महात्मानम् (mahātmānam): the Great Soul

• परमात्मानम् (paramātmānam): the Supreme Self

• अव्ययम् (avyayam): imperishable, undecaying

• सर्वात्मानम् (sarvātmānam): the Self of all

• परम् (param): supreme

• ब्रह्म (brahma): Brahman, the Absolute

• तत् (tat): that (Reality)

• वै (vai): indeed

• ध्याता (dhyātā): meditator, contemplator

• न (na): not

• मुह्यति (muhyati): is deluded, falls into भ्रम (bhrama).

Speaker

Suta Goswami (narrating the teaching within the Purva-Bhaga context)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-upāsanā as inner contemplation: the Linga signifies Shiva as the all-pervading Self and supreme Brahman; meditating thus removes moha (delusion) and leads the pashu (soul) toward Shiva’s grace.

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

Shiva is presented as Bhūtātman (immanent in all beings) and Paramātman (transcendent and imperishable), identical with Para-Brahman—Pati who pervades and surpasses all, dissolving the pashu’s ignorance (pāśa).

What ritualistic or Yogic practice is highlighted here?

Dhyāna (meditative absorption) central to Pāśupata-oriented practice: sustained contemplation of Shiva as Sarvātman and Avyaya Paramātman, which stabilizes knowledge and prevents भ्रम (delusion).