Shloka 87

मुनिमोहशमनम्

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

Devanagari script

शिवाविशेह मामीश स्वाहा ब्रह्मात्मने स्वयम् एवं पञ्चाहुतीश्चैव प्रभुः प्रीणातु शाश्वतः

Transliteration

śivāviśeha māmīśa svāhā brahmātmane svayam evaṃ pañcāhutīścaiva prabhuḥ prīṇātu śāśvataḥ

Translation

Ôi Đấng Tối Thượng! Xin cho năng lực của Śiva—bất phân, trùm khắp—đi vào và hộ trì con—svāhā! Xin dâng hiến lên Đấng mà Tự Ngã chính là Phạm (Brahman), Đấng Tự Sinh. Nhờ năm lễ hiến này, nguyện Đức Chúa Hằng Hữu được hoan hỷ viên mãn.

Word by Word

• śiva-aviśehaḥ: Shiva’s non-difference/undifferentiated state (all-pervading oneness)

• mām: me

• īśa: O Lord

• svāhā: ritual exclamation offered into fire (oblation)

• brahma-ātmane: to Him whose essence is Brahman/the Supreme

• svayam: self-born, self-established

• evam: thus

• pañca-āhutīḥ: five oblations

• ca eva: and indeed

• prabhuḥ: the Lord, the Sovereign (Pati)

• prīṇātu: may (He) be pleased/satisfied

• śāśvataḥ: eternal, everlasting

Speaker

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

Characters & Entities

• Shiva
• Brahman
• Agni

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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).