Shloka 88

मुनिमोहशमनम्

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

Devanagari script

पुरुषो ऽसि पुरे शेषे त्वं अङ्गुष्ठप्रमाणतः आश्रितश्चैव चाङ्गुष्ठम् ईशः परमकारणम्

Transliteration

puruṣo 'si pure śeṣe tvaṃ aṅguṣṭhapramāṇataḥ āśritaścaiva cāṅguṣṭham īśaḥ paramakāraṇam

Translation

ທ່ານແມ່ນປຸຣຸສະ (Puruṣa) ຜູ້ສະຖິດຢູ່ໃນ «ນະຄອນ» ແຫ່ງກາຍ ເປັນຜູ້ຢູ່ພາຍໃນອັນເຫຼືອຄ້າງ; ທ່ານມີຂະໜາດເທົ່ານິ້ວໂປ້ງ. ແຕ່ອາຕະມາຂະໜາດນິ້ວໂປ້ງນັ້ນກໍອາໄສທ່ານ—ໂອ ອີຊະ (Īśa) ທ່ານແມ່ນເຫດສູງສຸດຂອງທຸກສິ່ງ.

Word by Word

• पुरुषः: the Puruṣa / inner Person

• असि: you are

• पुरे: in the city (body)

• शेषे: as the remainder/indwelling residue (the subtle inner presence)

• त्वम्: you

• अङ्गुष्ठ-प्रमाणतः: in the measure of a thumb

• आश्रितः: supported / resting

• च एव: and indeed

• च अङ्गुष्ठम्: even the thumb-sized (self)

• ईशः: the Lord (Pati)

• परम-कारणम्: the supreme cause

Speaker

Suta Goswami (narrating the Shaiva teaching within the Purva-Bhaga discourse)

Characters & Entities

• Shiva (Isha/Pati)

FAQs

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

It points to the antar-liṅga (inner Linga): Shiva is to be realized not only as an external emblem but as the indwelling Pati who supports even the subtle, thumb-sized self within the body.

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

Shiva is identified as Īśa, the Paramakāraṇa (supreme causal principle) and the inner ruler; even when the self is described as a subtle ‘aṅguṣṭha-pramāṇa’ presence, that very inner self depends on Shiva as its ground and support.

What ritualistic or Yogic practice is highlighted here?

A meditative (yogic) interiorization is implied—contemplating Shiva as the antaryāmin within the ‘pura’ (body), a key move in Pāśupata-oriented practice where the pashu turns inward to the Pati beyond pasha (bondage).