Shloka 13

मुनिमोहशमनम्

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

Devanagari script

इन्द्रियाणि मनश्चित्तबुद्ध्यहङ्कारसंज्ञितम् तथा सर्वमयं चैव आत्मस्था ख्यातिरेव च

Transliteration

indriyāṇi manaścittabuddhyahaṅkārasaṃjñitam tathā sarvamayaṃ caiva ātmasthā khyātireva ca

Translation

诸根与意（manas）、心识（citta）、觉知/ बुद्धि（buddhi）及我慢（ahaṅkāra）——如是名之——皆为觉性所遍润；而住于自性之明知（khyāti），实为一切之根本。由此，被缚之灵（paśu）将这些器官视为覆障之缚（pāśa），而主宰（Pati）湿婆（Śiva）恒为内在见证者。

Word by Word

• इन्द्रियाणि: sense-faculties

• मनः: mind (manas)

• चित्त: memory-mind/mental field (citta)

• बुद्धि: intellect/discriminative faculty

• अहङ्कार: ego-sense/I-maker

• संज्ञितम्: termed/so called

• तथा: and also

• सर्वमयम्: pervaded by all/constituted of all (as a composite of functions)

• च एव: and indeed

• आत्मस्था: abiding in the Self

• ख्यातिः: awareness/manifest cognition

• एव: alone/indeed

• च: and

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 redirects worship from mere outer ritual to inner realization: the same Śiva honored in the Liṅga is the Witness-consciousness within, by which the senses and inner instruments function.

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

Śiva-tattva is implied as the ātma-sthā khyāti—the Self-abiding awareness that illuminates mind, intellect, and ego without being limited by them, standing as Pati over the paśu’s instruments.

What ritualistic or Yogic practice is highlighted here?

A Pāśupata-oriented yogic takeaway is indriya-nigraha and antaḥkaraṇa-śuddhi: disciplining senses and refining mind–intellect–ego so awareness rests in the Self while performing Śiva-pūjā.