Shloka 89

मुनिमोहशमनम्

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

Devanagari script

सर्वस्य जगतश्चैव प्रभुः प्रीणातु शाश्वतः त्वं देवानामसि ज्येष्ठो रुद्रस्त्वं च पुरो वृषा

Transliteration

sarvasya jagataścaiva prabhuḥ prīṇātu śāśvataḥ tvaṃ devānāmasi jyeṣṭho rudrastvaṃ ca puro vṛṣā

Translation

万界の主たる永遠の主が喜ばれますように。汝は神々のうち最上、汝はルドラ（Rudra）、先頭に立ち導く原初の牡牛（Vṛṣa）なり。

Word by Word

• सर्वस्य: of all

• जगतः: of the world/universe

• च एव: and indeed

• प्रभुः: the Lord, sovereign (Pati)

• प्रीणातु: may (He/You) be pleased, be gratified

• शाश्वतः: eternal

• त्वम्: you

• देवानाम्: among the gods

• असि: are

• ज्येष्ठः: the eldest/foremost

• रुद्रः: Rudra (the fierce, compassionate Lord)

• त्वम् च: and you

• पुरः: in front, at the forefront

• वृषा: the Bull (symbol of dharma, virility, steadfast leadership

Speaker

Devas (hymning Rudra), within Suta’s narration to the sages of Naimisharanya

Characters & Entities

• Shiva
• Rudra

FAQs

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

It frames Linga-worship as pleasing the Eternal Prabhu (Pati) who rules the whole jagat; the devotee’s core act is stuti and surrender so the Lord is ‘prīṇita’ (graciously pleased).

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

Shiva is presented as the supreme Pati—eternal, sovereign over all worlds, and ‘jyeṣṭha’ among devas—indicating transcendence beyond the limited deities while still being their inner Lord as Rudra.

What ritualistic or Yogic practice is highlighted here?

The practice implied is devotional stuti as an aṅga of Shiva-puja and Pashupata-oriented surrender: aligning the pashu (soul) to the Pati through praise and reverence rather than mere external ritual alone.