Shloka 16

मुनिमोहशमनम्

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

Devanagari script

अणिमाद्यं तथाव्यक्तं सर्वत्रैव प्रतिष्ठितम् त्रैलोक्ये सर्वभूतानां दुष्प्राप्यं समुदाहृतम्

Transliteration

aṇimādyaṃ tathāvyaktaṃ sarvatraiva pratiṣṭhitam trailokye sarvabhūtānāṃ duṣprāpyaṃ samudāhṛtam

Translation

พระองค์ทรงเป็นบ่อเกิดแห่งอณิมาและสิทธิทั้งหลาย ทว่าทรงเป็นอวฺยกตะ ผู้ไม่ปรากฏรูป แม้สถิตอยู่ทั่วทุกแห่ง ก็ยังถูกประกาศว่าเข้าถึงได้ยากสำหรับสรรพสัตว์ในไตรโลก—พระปติสูงสุด ผู้เกินเอื้อมของปศุผู้ถูกผูกด้วยบ่วง

Word by Word

• अणिमाद्यम्: beginning with aṇimā (the subtle siddhi)

• तथा: and also/likewise

• अव्यक्तम्: the unmanifest, beyond sensory grasp

• सर्वत्र एव: everywhere indeed

• प्रतिष्ठितम्: established, pervading as the support

• त्रैलोक्ये: in the three worlds

• सर्वभूतानाम्: of all beings

• दुष्प्राप्यम्: hard to attain/realize

• समुदाहृतम्: declared, stated in tradition

Speaker

Suta Goswami (narrating the Linga Purana discourse to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga as the sign of the all-pervading yet unmanifest Pati (Shiva): present everywhere, but realized only through devotion, purity, and right worship—not merely by worldly achievement.

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

Shiva is both the ground of yogic powers (aṇimā etc.) and simultaneously avyakta—transcending sense, mind, and ordinary cognition—therefore difficult for bound souls (pashus) to truly attain without release from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

It implicitly cautions that siddhis are secondary; the intended practice is Pashupata-oriented yoga and Shiva-puja aimed at realizing the unmanifest Pati rather than pursuing powers.