Shloka 35

मुनिमोहशमनम्

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

Devanagari script

भूयो मृत्युवशं याति तस्मान्मोक्षः परं सुखम् अथवा ध्यानसंयुक्तो ब्रह्मतत्त्वपरायणः

Transliteration

bhūyo mṛtyuvaśaṃ yāti tasmānmokṣaḥ paraṃ sukham athavā dhyānasaṃyukto brahmatattvaparāyaṇaḥ

Translation

যে আবার মৃত্যুর অধীন হয়, সে বন্ধনে ফিরে যায়; তাই মোক্ষই পরম সুখ। অথবা ধ্যানে যুক্ত ও ব্রহ্মতত্ত্বে পরায়ণ—অর্থাৎ পতী শিবে নিষ্ঠ—হয়ে সে পুনর্জন্ম থেকে মুক্ত হয়।

Word by Word

• भूयः: again, repeatedly

• मृत्युवशम्: under the control of Death

• याति: goes, falls into

• तस्मात्: therefore

• मोक्षः: liberation (release of the paśu from pāśa)

• परम्: supreme

• सुखम्: bliss

• अथवा: or else

• ध्यानसंयुक्तः: joined with meditation, disciplined in dhyāna

• ब्रह्मतत्त्वपरायणः: wholly devoted to Brahman-tattva (the highest reality, i.e., Pati-tattva/Śiva-tattva).

Speaker

Suta Goswami (narrating the teaching on liberation within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-centered Shaiva practice as liberation-oriented: without turning to moksha through Shiva (Pati) contemplation, the paśu remains subject to death and repeated return.

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

By identifying the liberating focus as “brahma-tattva,” it points to Shiva as the supreme reality (Pati-tattva) whose realization through dhyāna yields paramasukha beyond mṛtyu’s control.

What ritualistic or Yogic practice is highlighted here?

Dhyāna (meditative discipline) aligned with Brahman/Shiva-tattva—i.e., Pashupata-oriented contemplation that cuts pāśa and leads the paśu toward moksha.