Shloka 4

Adhyaya 87 — Saṃsāra-viṣa-kathana: Ājñā-śakti, Māyā-bandha, and Mokṣa by Prasāda

Devanagari script

बन्धमोक्षौ न चैवेह मम स्वेच्छा शरीरिणः अकर्तज्ञः पशुर्जीवो विभुर्भोक्ता ह्यणुः पुमान्

Transliteration

bandhamokṣau na caiveha mama svecchā śarīriṇaḥ akartajñaḥ paśurjīvo vibhurbhoktā hyaṇuḥ pumān

Translation

বন্ধন ও মোক্ষ এখানে আমার দেহধারী স্বেচ্ছামাত্র নয়। জীবই পশু—কর্তাকে না-জানা; সে নিজেকে বিভু ও ভোক্তা ভাবে, কিন্তু পুরুষ আসলে অণু, সীমাবদ্ধ আত্মা।

Word by Word

• bandha-mokṣau: bondage and liberation

• na ca eva iha: not indeed here (in reality)

• mama: for Me / Mine

• sva-icchā: mere personal whim / arbitrary choice

• śarīriṇaḥ: of the embodied one

• akartajñaḥ: not knowing the true agent (ignorant of the real doer)

• paśuḥ: the bound soul (pashu)

• jīvaḥ: individual living self

• vibhuḥ: (imagined as) all-powerful / independent

• bhoktā: enjoyer / experiencer

• hi: indeed

• aṇuḥ: atomic, finite, limited

• pumān: person / soul

Speaker

Suta Goswami (narrating Shiva-tattva doctrine to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Pashu (Jiva)
• Pasha (Bondage)

FAQs

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

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).

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

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.

What ritualistic or Yogic practice is highlighted here?

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.