मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
नवमासोषितश्चापि योनिच्छिद्रादवाङ्मुखः हेल्ल् ततः स्वकर्मभिः पापैर् निरयं सम्प्रपद्यते
navamāsoṣitaścāpi yonicchidrādavāṅmukhaḥ hell tataḥ svakarmabhiḥ pāpair nirayaṃ samprapadyate
Nachdem es neun Monate lang ausgedörrt und eingeschlossen war, kommt das verkörperte Wesen kopfüber durch die Öffnung des Mutterleibs hervor. Dann, von den aus den eigenen Taten geborenen Sünden getrieben, fällt es in naraka (Hölle) — so ist die harte pāśa (Fessel), die das Karma für den paśu (die Einzelseele) webt, wenn er sich vom Pati (dem Herrn) abwendet.
Suta Goswami (narrating to the sages of Naimisharanya)
It frames human birth and suffering as effects of karma (pāśa); Linga-worship is implied as a Shaiva means to purify actions, turn the pashu toward Pati (Shiva), and thereby avoid further descent into naraka.
Shiva-tattva is implied as Pati—the transcendent Lord beyond karma—while the soul (pashu) falls into suffering when bound by its own deeds; liberation comes by reorientation to the Lord rather than remaining under karmic compulsion.
The verse highlights karmic accountability; the practical takeaway aligns with Shaiva disciplines—Pashupata Yoga and Shiva-puja (especially Linga-archana with repentance, japa, and vrata)—as means to burn pāpa and loosen pāśa.