Shloka 4
Adhyaya 87 — Saṃsāra-viṣa-kathana: Ājñā-śakti, Māyā-bandha, and Mokṣa by Prasāda
बन्धमोक्षौ न चैवेह मम स्वेच्छा शरीरिणः अकर्तज्ञः पशुर्जीवो विभुर्भोक्ता ह्यणुः पुमान्
bandhamokṣau na caiveha mama svecchā śarīriṇaḥ akartajñaḥ paśurjīvo vibhurbhoktā hyaṇuḥ pumān
«إنّ القيدَ والتحرّرَ ليسا هنا إرادتي الشخصية بوصفي ذا جسد. إنّ الجيفا هو البَشو—فاعلٌ لا يعرف حقًّا الفاعل؛ وإن توهّم نفسه سيّدًا ومتمتّعًا، فالإنسان في الحقيقة أَنُو: ذاتٌ محدودة.»
Suta Goswami (narrating Shiva-tattva doctrine to the sages of Naimisharanya)
FAQs
It frames Linga worship as a disciplined path to dissolve pasha (bondage) born of ignorance—rather than seeing moksha as a random favor—so devotion is joined with right knowledge of Pati (Shiva) and the limited pashu (soul).
Shiva is implied as the true Pati and real agent beyond embodiment and caprice; the verse rejects the idea that bondage/liberation are merely His arbitrary bodily will, pointing instead to a principled cosmic order where ignorance binds the jiva.
The takeaway supports Pashupata Yoga: reduce false doership and enjoyership (kartṛtva/bhoktṛtva) through Shiva-upasana, japa, and inner detachment, recognizing oneself as anu (limited) and Shiva as the true sovereign.