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Shloka 87

मुनिमोहशमनम्

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

शिवाविशेह मामीश स्वाहा ब्रह्मात्मने स्वयम् एवं पञ्चाहुतीश्चैव प्रभुः प्रीणातु शाश्वतः

śivāviśeha māmīśa svāhā brahmātmane svayam evaṃ pañcāhutīścaiva prabhuḥ prīṇātu śāśvataḥ

Wahai Tuhan! Semoga kuasa Śiva yang tidak terpisah dan meliputi segala-galanya memasuki serta melindungi diriku—svāhā! Persembahan kepada Dia yang Diri-Nya sendiri adalah Brahman, Yang lahir dengan sendirinya. Demikianlah, dengan lima persembahan ini, semoga Tuhan Yang Kekal berkenan sepenuhnya.

śiva-aviśehaḥShiva’s non-difference/undifferentiated state (all-pervading oneness)
śiva-aviśehaḥ:
māmme
mām:
īśaO Lord
īśa:
svāhāritual exclamation offered into fire (oblation)
svāhā:
brahma-ātmaneto Him whose essence is Brahman/the Supreme
brahma-ātmane:
svayamself-born, self-established
svayam:
evamthus
evam:
pañca-āhutīḥfive oblations
pañca-āhutīḥ:
ca evaand indeed
ca eva:
prabhuḥthe Lord, the Sovereign (Pati)
prabhuḥ:
prīṇātumay (He) be pleased/satisfied
prīṇātu:
śāśvataḥeternal, everlasting
śāśvataḥ:

Suta Goswami (narrating a ritual/mantra section within the Purva-Bhaga)

S
Shiva
B
Brahman
A
Agni

FAQs

It frames Linga-oriented worship as both outer homa (svāhā with āhutis) and inner surrender to Pati (Shiva), declaring that five prescribed oblations are offered to please the Eternal Lord.

Shiva is presented as śiva-aviśeha (beyond divisions) and brahmātmā (whose essence is the Supreme), aligning with the Siddhāntic vision of Pati as the transcendent Lord who can still be approached through ritual and devotion.

A pañcāhuti (five-oblation) Shiva-homa is indicated; yogically, it implies offering the sense of separate self into the awareness of the undifferentiated Shiva to remove pāśa (bondage) for the paśu (soul).