Shloka 64
मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
ते नित्यं यमविषयेषु सम्प्रवृत्ताः क्रोशन्तः सततमनिष्टसंप्रयोगैः शुष्यन्ते परिगतवेदनाः शरीरा बह्वीभिः सुभृशमनन्तयातनाभिः
te nityaṃ yamaviṣayeṣu sampravṛttāḥ krośantaḥ satatamaniṣṭasaṃprayogaiḥ śuṣyante parigatavedanāḥ śarīrā bahvībhiḥ subhṛśamanantayātanābhiḥ
أولئك المقيَّدون الذين يُساقون دائمًا إلى مملكة يَما ينوحون بلا انقطاع. وبسبب الملامسة المستمرة لما هو مكروه ومعاكس، تذبل أجسادهم—مغمورة بالألم—ويُعذَّبون بعقوبات كثيرة شديدة كأنها لا نهاية لها. هكذا ينضج الباشا (القيد) إلى معاناة حين يعرض الباشو عن باتي، الربّ.
Suta Goswami (narrating to the sages of Naimisharanya, describing Yama’s punishments as fruits of adharma)
FAQs
It frames naraka as the karmic consequence of remaining bound by pāśa; linga-worship is implied as a Shaiva remedy—turning the pashu toward Pati (Shiva) through devotion, purity, and restraint so the soul is no longer driven into Yama’s jurisdiction.
By contrast: Yama’s realm represents bondage and its fruits, while Shiva-tattva is Pati—beyond punitive cycles—whose grace and right-knowledge dissolve pāśa and free the pashu from compulsive suffering.
Not a specific rite is named, but the takeaway aligns with Pāśupata discipline: avoid aniṣṭa-saṃyoga (harmful contacts), cultivate niyama and purity, and anchor the mind in Shiva through linga-puja and mantra so karma does not ripen as torment.