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Shloka 39

मुनिमोहशमनम्

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

योगेन पश्येन्न च चक्षुषा पुनर् निरिन्द्रियं पुरुषं रुक्मवर्णम् अलिङ्गिनं निर्गुणं चेतनं च नित्यं सदा सर्वगं सर्वसारम्

yogena paśyenna ca cakṣuṣā punar nirindriyaṃ puruṣaṃ rukmavarṇam aliṅginaṃ nirguṇaṃ cetanaṃ ca nityaṃ sadā sarvagaṃ sarvasāram

当以瑜伽而观彼—不再以肉眼:那超越诸根的普鲁沙,金色辉耀;无任何局限之标记(无相者aliṅgin),超越诸性guṇa;纯净觉知—永恒常在,遍一切处,为万有之精髓。

योगेनby Yoga (inner discipline/meditative realization)
योगेन:
पश्येत्one should see/realize
पश्येत्:
न चand not
न च:
चक्षुषाwith the (outer) eye
चक्षुषा:
पुनःagain/merely
पुनः:
निरिन्द्रियम्beyond the senses, without sense-organs
निरिन्द्रियम्:
पुरुषम्the Supreme Person (Pati, Shiva as transcendent Consciousness)
पुरुषम्:
रुक्मवर्णम्golden-hued, radiant like pure gold
रुक्मवर्णम्:
अलिङ्गिनम्without a (limiting) sign/mark, not an objectified linga or attribute
अलिङ्गिनम्:
निर्गुणम्beyond the three guṇas
निर्गुणम्:
चेतनम्Conscious, sentient Reality
चेतनम्:
and
:
नित्यम्eternal
नित्यम्:
सदाalways
सदा:
सर्वगम्all-pervading
सर्वगम्:
सर्वसारम्the essence of all, the inner core of everything
सर्वसारम्:

Suta Goswami (narrating Shaiva doctrine within the Purva-Bhaga discourse)

S
Shiva

FAQs

It clarifies that the ultimate Linga points beyond external form: the true aim of worship is yogic realization of Pati (Shiva) as all-pervading Consciousness, not mere sensory seeing.

Shiva is presented as nirindriya (beyond senses), aliṅgin (without limiting attributes), nirguṇa (beyond prakṛti’s guṇas), and cetana (pure awareness)—the eternal, omnipresent essence in which pashu (the soul) finds liberation from pāśa (bondage).

Pashupata-oriented yoga: turning from outer perception to inner vision through meditation and disciplined awareness, by which the devotee realizes Shiva as the universal, attribute-transcending Reality.