Shloka 55

मुनिमोहशमनम्

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

Devanagari script

ततस्तु गर्भसंयुक्तः पञ्चभिर् वायुभिर् वृतः पितुः शरीरात्प्रत्यङ्गं रूपमस्योपजायते

Transliteration

tatastu garbhasaṃyuktaḥ pañcabhir vāyubhir vṛtaḥ pituḥ śarīrātpratyaṅgaṃ rūpamasyopajāyate

Translation

Dann, mit dem Mutterleib verbunden und von den fünf Lebenswinden umhüllt, nimmt das verkörperte Wesen Gestalt an: Glied um Glied und Merkmal um Merkmal entsteht in rechter Ordnung aus dem Körper des Vaters. So tritt der paśu (das individuelle Selbst), durch das körperliche Werden vom pāśa gebunden, in das Feld ein, in dem allein Pati, Śiva, später Befreiung gewähren kann.

Word by Word

• tataḥ: then

• tu: indeed/and

• garbha-saṃyuktaḥ: joined with the womb/embryo-bound

• pañcabhiḥ: by five

• vāyubhiḥ: vital airs (prāṇa-vāyus)

• vṛtaḥ: covered/enclosed/surrounded

• pituḥ: of the father

• śarīrāt: from the body

• pratyaṅgam: each limb/part of the body

• rūpam: form/shape

• asya: of this (embryo/being)

• upajāyate: arises/comes into being

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

By describing how the jiva becomes embodied through pranic forces and material formation, the verse frames why Linga-worship is essential: the Linga signifies Pati (Śiva), the only power who can sever pasha (bondage) created through embodiment.

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

Śiva-tattva is implied as transcendent to the bodily process: while form arises through prāṇa and parental substance, liberation is not produced by these causes—only Pati, Śiva, stands beyond them as the grantor of mokṣa.

What ritualistic or Yogic practice is highlighted here?

The verse points to prāṇa-awareness as a yogic key: Pāśupata-oriented practice uses regulation and discernment of the prāṇas to loosen identification with the body, preparing the pashu for Śiva-bhakti and Śiva-anugraha (grace).