Shloka 90

मुनिमोहशमनम्

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

Devanagari script

मृदुस्त्वमन्नमस्मभ्यम् एतदस्तु हुतं तव इत्येवं कथितं सर्वं गुणप्राप्तिविशेषतः

Transliteration

mṛdustvamannamasmabhyam etadastu hutaṃ tava ityevaṃ kathitaṃ sarvaṃ guṇaprāptiviśeṣataḥ

Translation

“Ngài hiền nhu; xin làm lương thực cho chúng con—nguyện vật này được dâng vào Ngài như một lễ hiến.” Như vậy, toàn bộ ý nghĩa được trình bày, nhấn mạnh đặc biệt về sự thành tựu công đức: nhờ sự hiến dâng đã được thánh hóa ấy, paśu (linh hồn bị trói buộc) được thanh tịnh và tiến gần đến Pati (Đấng Chủ Tể).

Word by Word

• मृदुः: gentle/soft

• त्वम्: you

• अन्नम्: food/sustenance

• अस्मभ्यम्: for us

• एतत्: this

• अस्तु: let it be

• हुतम्: offered as oblation

• तव: into you/for you

• इति: thus

• एवम्: in this manner

• कथितम्: declared/told

• सर्वम्: all/entire (teaching)

• गुणप्राप्ति: attainment of merit/virtue

• विशेषतः: especially/in particular

Speaker

Suta Goswami (narrating the puranic account to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Agni

FAQs

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

It frames offering (huta) as a consecrated act that generates guṇa (spiritual merit) and purification, aligning the worshipper’s intention toward Shiva as Pati through disciplined ritual speech and oblation.

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

By implying that the offering is directed “into you,” it points to Shiva as the all-receiving Pati—immanent in the sacrificial act—who transforms ritual into inner purification for the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

A homa-style offering supported by mantra-intention; in Shaiva framing, this becomes a Pashupata-aligned discipline where outer oblation corresponds to inner surrender and reduction of pāśa (bondage).