Shloka 6

मुनिमोहशमनम्

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

Devanagari script

शक्तयश् च तथा सर्वा गुणाष्टकसमन्विताः एवं स्मरेत्क्रमेणैव लब्ध्वा ज्ञानमनुत्तमम्

Transliteration

śaktayaś ca tathā sarvā guṇāṣṭakasamanvitāḥ evaṃ smaretkrameṇaiva labdhvā jñānamanuttamam

Translation

同样地，应当依次观想一切沙克蒂，皆具八种功德（guṇa）之聚。如此便得无上智，行者在主宰——帕提——的摄持下趋向解脱。

Word by Word

• शक्तयः (śaktayaḥ): divine powers/energies

• च (ca): and

• तथा (tathā): likewise/also

• सर्वाः (sarvāḥ): all

• गुणाष्टक-समन्विताः (guṇāṣṭaka-samanvitāḥ): endowed with the eightfold set of qualities/guṇas

• एवम् (evam): thus/in this manner

• स्मरेत् (smaret): should recollect/meditate upon

• क्रमेण एव (krameṇa eva): in order, sequentially

• लब्ध्वा (labdhvā): having obtained/attained

• ज्ञानम् (jñānam): knowledge (jñāna)

• अनुत्तमम् (anuttamam): unsurpassed/supreme.

Speaker

Suta Goswami (narrating the teaching as preserved in the Linga Purana’s discourse)

Characters & Entities

• Shiva
• Shakti

FAQs

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

It frames Linga-oriented practice as inner smaraṇa (contemplative recollection) of Shiva’s Śaktis in a defined order, presenting jñāna as the fruit that supports true devotion beyond mere external ritual.

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

By pointing to ‘all Śaktis’ as contemplated and integrated, it implies Shiva as Pati—the consciousness that wields and transcends powers—through whom the seeker gains anuttama-jñāna that loosens pasha (bondage) on the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

A krama-based dhyāna/smaraṇa: sequential meditation on Shakti-tattvas and their guṇa-structure, consistent with a Pāśupata-style inward discipline aimed at jñāna and release.