Shloka 61

मुनिमोहशमनम्

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

Devanagari script

एवं जीवास्तु तैः पापैस् तप्यमानाः स्वयंकृतैः प्राप्नुयुः कर्मभिः शेषैर् दुःखं वा यदि वेतरत्

Transliteration

evaṃ jīvāstu taiḥ pāpais tapyamānāḥ svayaṃkṛtaiḥ prāpnuyuḥ karmabhiḥ śeṣair duḥkhaṃ vā yadi vetarat

Translation

Thus the embodied souls (paśus), scorched by the sins they themselves have committed, attain—through the remaining residues of their karma—either suffering or its opposite (well-being), according to what is left to ripen.

Word by Word

• एवम्: thus

• जीवाः: living beings/embodied souls (paśus)

• तु: indeed

• तैः: by those

• पापैः: sins

• तप्यमानाः: being tormented/scorched

• स्वयंकृतैः: done by oneself

• प्राप्नुयुः: they attain/come to experience

• कर्मभिः: by karmas/through actions

• शेषैः: remaining/residual

• दुःखम्: suffering

• वा: or

• यदि: if/according as

• इतरत्: otherwise/the opposite (happiness, relief)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames why Shiva-Linga worship is sought: the paśu burns in self-made pāpa and cycles through duḥkha/sukha by karma-śeṣa; devotion to Pati (Shiva) is the turn toward purification and release from pāśa.

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

Implicitly, Shiva-tattva stands as Pati beyond karmic compulsion: while the soul experiences the ripening of its own deeds, liberation requires the Lord’s grace and the soul’s turning from bondage (pāśa) toward Him.

What ritualistic or Yogic practice is highlighted here?

No single rite is named, but the teaching supports Pāśupata-oriented discipline—ethical restraint, expiation, and Shiva-bhakti—aimed at exhausting karma-śeṣa and loosening pāśa.