Shloka 11

मुनिमोहशमनम्

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

Devanagari script

सावद्यं निरवद्यं च सूक्ष्मं चैव प्रवर्तते सावद्यं नाम यत्तत्र पञ्चभूतात्मकं स्मृतम्

Transliteration

sāvadyaṃ niravadyaṃ ca sūkṣmaṃ caiva pravartate sāvadyaṃ nāma yattatra pañcabhūtātmakaṃ smṛtam

Translation

Dalam pengalaman, berlakulah yang ‘bertanda cela’ dan yang ‘tanpa cela’, serta juga prinsip yang halus. Di sini, yang dinamakan ‘bertanda cela’ difahami sebagai tersusun daripada lima unsur agung (pañca-bhūta).

Word by Word

• सावद्यं: fault-marked/defect-laden (conditioned)

• निरवद्यं: faultless/blemishless (unconditioned)

• च: and

• सूक्ष्मं: subtle (principle)

• चैव: and indeed

• प्रवर्तते: proceeds/operates/manifests

• सावद्यं नाम: called ‘sāvadya’

• यत्: that which

• तत्र: here/in this context

• पञ्चभूतात्मकं: having the nature of the five elements (earth, water, fire, air, space)

• स्मृतम्: is remembered/considered (by tradition).

Speaker

Suta Goswami (narrating the teaching within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames the worshipper’s body and ritual field as sāvadya—made of the five elements—implying that Linga-puja aims to transcend elemental limitation and orient the Pashu toward the niravadya reality of Pati (Shiva).

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

By contrast: the pañca-bhūta composite is sāvadya (conditioned), while Shiva-tattva is implied as niravadya—untainted, beyond elemental composition, the faultless Pati who is not bound by Pasha.

What ritualistic or Yogic practice is highlighted here?

Tattva-viveka (discriminative discernment) foundational to Pashupata Yoga—recognizing the elemental body as bondage (Pasha) and directing practice toward the subtle and faultless principle realized through Shiva-upasana.