Shloka 55

मुनिमोहशमनम्

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

Devanagari script

ततस्तु गर्भसंयुक्तः पञ्चभिर् वायुभिर् वृतः पितुः शरीरात्प्रत्यङ्गं रूपमस्योपजायते

Transliteration

tatastu garbhasaṃyuktaḥ pañcabhir vāyubhir vṛtaḥ pituḥ śarīrātpratyaṅgaṃ rūpamasyopajāyate

Translation

ついで胎に結ばれ、五つの生命風に包まれると、具身の魂は形を取る。四肢と相貌はそれぞれ、父の身体より順次に生起する。かくして pāśa により束縛されたパシュ（個我）は、具身の生成を通してこの場に入り、のちに解脱を授け得るのは主宰 Pati たるシヴァのみである。

Word by Word

• tataḥ: then

• tu: indeed/and

• garbha-saṃyuktaḥ: joined with the womb/embryo-bound

• pañcabhiḥ: by five

• vāyubhiḥ: vital airs (prāṇa-vāyus)

• vṛtaḥ: covered/enclosed/surrounded

• pituḥ: of the father

• śarīrāt: from the body

• pratyaṅgam: each limb/part of the body

• rūpam: form/shape

• asya: of this (embryo/being)

• upajāyate: arises/comes into being

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

By describing how the jiva becomes embodied through pranic forces and material formation, the verse frames why Linga-worship is essential: the Linga signifies Pati (Śiva), the only power who can sever pasha (bondage) created through embodiment.

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

Śiva-tattva is implied as transcendent to the bodily process: while form arises through prāṇa and parental substance, liberation is not produced by these causes—only Pati, Śiva, stands beyond them as the grantor of mokṣa.

What ritualistic or Yogic practice is highlighted here?

The verse points to prāṇa-awareness as a yogic key: Pāśupata-oriented practice uses regulation and discernment of the prāṇas to loosen identification with the body, preparing the pashu for Śiva-bhakti and Śiva-anugraha (grace).