Shloka 36

मुनिमोहशमनम्

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

Devanagari script

न तु च्यावयितुं शक्यो मन्वन्तरशतैरपि दृष्ट्वा तु पुरुषं दिव्यं विश्वाख्यं विश्वतोमुखम्

Transliteration

na tu cyāvayituṃ śakyo manvantaraśatairapi dṛṣṭvā tu puruṣaṃ divyaṃ viśvākhyaṃ viśvatomukham

Translation

നൂറുകണക്കിന് മന്വന്തരങ്ങളാലും അവനെ ചലിപ്പിക്കാനാവില്ല. എന്നാൽ ‘വിശ്വ’ എന്നു പ്രസിദ്ധനും സർവ്വദിക്കുമുഖനുമായ ആ ദിവ്യപുരുഷനെ ദർശിച്ച് അവർ അവികാര പതിയെ തിരിച്ചറിഞ്ഞു; അവന്റെ സന്നിധിയിൽ പാശബന്ധത്തിന്റെ ശക്തി നശിക്കുന്നു.

Word by Word

• na: not

• tu: indeed/however

• cyāvayitum: to cause to move/shake from His state

• śakyaḥ: possible/able

• manvantara-śataiḥ: by hundreds of Manvantaras (cosmic cycles)

• api: even

• dṛṣṭvā: having seen

• tu: then

• puruṣam: the Puruṣa/Cosmic Person

• divyam: divine, transcendent

• viśvākhyam: renowned as ‘Viśva’ (the All)

• viśvato-mukham: having faces in all directions, all-pervasive/omni-form.

Speaker

Suta Goswami (narrating to the Sages of Naimisharanya; describing an internal vision of the divine Puruṣa identified with Shiva as Pati)

Characters & Entities

• Shiva

FAQs

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

It establishes the Lord as immovable across cosmic cycles and reveals Him as the all-pervading Puruṣa—supporting Linga worship as contemplation of the changeless Pati present in all directions and forms.

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

Shiva-tattva is portrayed as divya (transcendent), viśvākhya (the All), and viśvatomukha (omni-faced), indicating the Lord’s immanence in the cosmos and transcendence beyond time (manvantara), the unshakable Pati.

What ritualistic or Yogic practice is highlighted here?

Darśana-based upāsanā: meditative vision of the all-pervading Lord (Puruṣa) aligns with Pāśupata Yoga’s aim—turning the pashu toward Pati so that pāśa (bondage) weakens through steady contemplation.