Shloka 43

मुनिमोहशमनम्

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

Devanagari script

सर्वतः पाणिपादं तत् सर्वतो ऽक्षिशिरोमुखम् सर्वतः श्रुतिमल् लोके सर्वमावृत्य तिष्ठति

Transliteration

sarvataḥ pāṇipādaṃ tat sarvato 'kṣiśiromukham sarvataḥ śrutimal loke sarvamāvṛtya tiṣṭhati

Translation

Thực Tại Tối Thượng (Pati, Śiva) có tay chân khắp nơi; khắp nơi là mắt, là đầu, là mặt của Ngài. Khắp thế gian, Ngài là Đấng lắng nghe; bao trùm tất cả, Ngài an trụ—hiện diện trong muôn loài mà vẫn siêu vượt mọi giới hạn.

Word by Word

• सर्वतः: on all sides/everywhere

• पाणि-पादम्: having hands and feet

• तत्: that (Supreme Principle)

• सर्वतः: everywhere

• अक्षि: eyes

• शिरस्: head

• मुखम्: face/mouth

• सर्वतः: everywhere

• श्रुतिमत्: endowed with hearing/the Hearer

• लोके: in the world

• सर्वम्: all

• आवृत्य: having covered/enveloped/pervaded

• तिष्ठति: stands/abides/remains

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It grounds Linga-pūjā in metaphysics: the Liṅga signifies Śiva as the all-pervading Pati who envelops the entire cosmos, so worship is directed to the One present in all forms, not a limited idol.

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

It presents Śiva as omnipresent and all-knowing—having ‘hands, feet, eyes, heads, faces, and hearing everywhere’—indicating His immanence in all beings while remaining the supreme controller (Pati) beyond pasha-bound limitation.

What ritualistic or Yogic practice is highlighted here?

A Pāśupata-oriented contemplative practice: cultivate sarvātma-bhāva (seeing Śiva everywhere) during japa, dhyāna, and Liṅga-pūjā, dissolving the pashu’s sense of separateness that sustains pāśa (bondage).