Shloka 29

मुनिमोहशमनम्

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

Devanagari script

गुणोत्तरमथैश्वर्ये सर्वतः सूक्ष्ममुच्यते ऐश्वर्यं चाप्रतीघातं प्राप्य योगमनुत्तमम्

Transliteration

guṇottaramathaiśvarye sarvataḥ sūkṣmamucyate aiśvaryaṃ cāpratīghātaṃ prāpya yogamanuttamam

Translation

继而，超越诸古那（guṇa）之后，凭借神圣主宰力（aiśvarya），便被称为于一切处皆成微妙；并且获得无碍的主权时，即抵达无上瑜伽——与超越诸缚的主（Pati，湿婆）合一。

Word by Word

• guṇottaram: beyond the guṇas

• atha: then/thereupon

• aiśvarye: in lordship/divine power

• sarvataḥ: in every respect

• sūkṣmam: subtle, minute, inwardly refined

• ucyate: is said/declared

• aiśvaryam: sovereignty, spiritual dominion

• ca: and

• apratīghātam: unobstructed, irresistible (not checked by anything)

• prāpya: having attained

• yogam: Yoga, spiritual union/discipline

• anuttamam: unsurpassed, supreme

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s discourse on Yoga and aiśvarya)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-upāsanā as a path that refines the seeker into inner subtlety (sūkṣmatā) and culminates in supreme Yoga—devotional and contemplative union with Śiva as Pati, not merely external ritual merit.

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

By implying a guṇātīta (beyond the guṇas) attainment and unobstructed aiśvarya, it points to Śiva-tattva as the sovereign reality that is not limited by prakṛti’s guṇas or by any opposing force—Pati who overcomes pāśa.

What ritualistic or Yogic practice is highlighted here?

It highlights Pāśupata-oriented Yoga: moving beyond guṇa-identification through disciplined meditation and Śiva-centered upāsanā, leading to unobstructed spiritual mastery (apratīghāta-aiśvarya) and the highest yogic union.