Shloka 1
मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
इति श्रीलिङ्गमहापुराणे पूर्वभागे मुनिमोहशमनं नाम सप्ताशीतितमो ऽध्यायः ऋषय ऊचुः केन योगेन वै सूत गुणप्राप्तिः सतामिह अणिमादिगुणोपेता भवन्त्येवेह योगिनः तत्सर्वं विस्तरात्सूत वक्तुमर्हसि सांप्रतम्
iti śrīliṅgamahāpurāṇe pūrvabhāge munimohaśamanaṃ nāma saptāśītitamo 'dhyāyaḥ ṛṣaya ūcuḥ kena yogena vai sūta guṇaprāptiḥ satāmiha aṇimādiguṇopetā bhavantyeveha yoginaḥ tatsarvaṃ vistarātsūta vaktumarhasi sāṃpratam
Así, en el Śrī Liṅga Mahāpurāṇa, en la sección Pūrvabhāga, comienza el capítulo octogésimo octavo, llamado “La pacificación del extravío de los sabios”. Dijeron los ṛṣis: «¿Por qué Yoga, oh Sūta, alcanzan aquí los virtuosos las cualidades superiores? ¿Por qué medio llegan los yoguis, aun en esta misma vida, a estar dotados de poderes que comienzan con aṇimā? Dínoslo todo ahora con amplia explicación».
Sages (Ṛṣis) addressing Sūta
FAQs
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.
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).
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).