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

ふたたび死の支配に落ちる者は、束縛へと帰る。ゆえにモークシャは至上の安楽である。あるいは、禅定に結ばれ、ブラフマンの真理—至上の主（パティ）シヴァとして理解される—に帰依する者は、再生を超えた解脱の境地に至る。

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.