Shloka 48

मुनिमोहशमनम्

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

Devanagari script

स्त्रीपुंसोः संप्रयोगे हि जायते हि ततः प्रभुः ततस्तु गर्भकालेन कललं नाम जायते

Transliteration

strīpuṃsoḥ saṃprayoge hi jāyate hi tataḥ prabhuḥ tatastu garbhakālena kalalaṃ nāma jāyate

Translation

女と男の交わりより、主の定めによって創成は動き出す。ついで懐胎の時を経て、「カララ（kalala）」と名づくる最初の胚の塊が生ずる。

Word by Word

• स्त्रीपुंसोः (strī-puṃsoḥ): of woman and man

• संप्रयोगे (saṃprayoge): in union/conjunction

• हि (hi): indeed

• जायते (jāyate): is produced/comes into being

• ततः (tataḥ): then/thereupon

• प्रभुः (prabhuḥ): the Lord, the sovereign regulator (Pati)

• ततस् तु (tatastu): and then

• गर्भकालेन (garbhakālena): by/through the time of gestation

• कललम् (kalalam): the initial embryonic lump/mass

• नाम (nāma): called

• जायते (jāyate): arises/is formed

Speaker

Suta Goswami (narrating the doctrine of creation and embodiment to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It grounds Linga worship in the doctrine that all generation and embodiment proceed under Pati (Shiva); the Linga signifies the Lord’s sovereign, creative governance behind physical procreation.

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

Shiva is implied as Prabhu/Pati—the supreme regulator whose ordinance presides over the arising of embodied life, even when the immediate cause appears as human union.

What ritualistic or Yogic practice is highlighted here?

No direct ritual is prescribed here; the takeaway for Pashupata-oriented sadhana is viveka (discernment): seeing embodiment as pasha-bound becoming, governed by Pati, motivating liberation-seeking practice.