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

五つの供物を正しく捧げ、心をその観想に没入させたのち、正しい次第により、心中に住する内なる祭火ヴァイシュヴァーナラ（Vaiśvānara）を観想すべし。パティ（Pati）として、パシュ（paśu）の縛り（pāśa）を焼き尽くす主である。

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.