Shloka 67

मुनिमोहशमनम्

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

Devanagari script

मानुष्यात्पशुभावश् च पशुभावान् मृगो भवेत् मृगत्वात्पक्षिभावश् च तस्माच्चैव सरीसृपः

Transliteration

mānuṣyātpaśubhāvaś ca paśubhāvān mṛgo bhavet mṛgatvātpakṣibhāvaś ca tasmāccaiva sarīsṛpaḥ

Translation

Desde el estado humano, el paśu (el alma atada por el pāśa) puede caer a condición animal; desde la condición animal puede llegar a ser ciervo. Desde la ciervidad puede asumir el estado de ave, y desde allí incluso el de reptil. Así el jīva vaga por nacimientos inferiores mientras esté sujeto al pāśa, hasta volverse de nuevo hacia Pati, el Señor Śiva, el libertador.

Word by Word

• मानुष्यात्: from (the state of) a human

• पशुभावः: animal-nature, the condition of a beast

• च: and

• पशुभावात्: from the animal condition

• मृगः: a deer (wild animal)

• भवेत्: may become

• मृगत्वात्: from deerhood

• पक्षिभावः: the state of a bird

• च: and

• तस्मात्: from that, thereafter

• च एव: and indeed

• सरीसृपः: a reptile/creeping creature

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It warns that without turning to Pati (Śiva) through devotion and right practice, the paśu (bound soul) can descend into lower embodiments; Linga-worship is implied as a stabilizing, liberating orientation toward Śiva that cuts pāśa.

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

By implication, Śiva is Pati—the sovereign Lord beyond transmigration—while the jīva as paśu wanders under bondage; liberation requires grace and alignment with Śiva-tattva rather than mere worldly merit.

What ritualistic or Yogic practice is highlighted here?

The verse itself emphasizes saṁsāra and karmic consequence; the practical takeaway is Pāśupata-oriented discipline—Śiva-bhakti, japa, and Linga-pūjā—to weaken pāśa and prevent further descent.