Shloka 59

मुनिमोहशमनम्

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

Devanagari script

असिपत्रवनं चैव शाल्मलिच्छेदनं तथा ताडनं भक्षणं चैव पूयशोणितभक्षणम्

Transliteration

asipatravanaṃ caiva śālmalicchedanaṃ tathā tāḍanaṃ bhakṣaṇaṃ caiva pūyaśoṇitabhakṣaṇam

Translation

剣のごとき葉の森（asipatravana）があり、śālmaliの棘による切断があり、打擲と貪り食われる苦があり、さらには膿と血を強いて食わされることさえある。かくして自らの業より生じたpāśa（束縛）に縛られたpaśuは、Patiたるシヴァ—解放者—へと向き直るまで、adharmaの苦い果を味わう。

Word by Word

• असिपत्रवनम्: forest of sword-like leaves

• च एव: and indeed

• शाल्मलि-च्छेदनम्: cutting (laceration) by śālmali/thorny silk-cotton tree

• तथा: likewise

• ताडनम्: beating/striking

• भक्षणम्: devouring/eating

• च एव: and also

• पूय: pus

• शोणित: blood

• भक्षणम्: eating (forced consumption)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

By vividly listing hell-torments, the verse functions as a dharma-warning that pushes the pashu away from adharma and toward Shiva-bhakti and Linga-puja as a purifying, bondage-cutting orientation to the Pati.

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

Shiva-tattva is implied as the transcendent Pati who is untouched by karmic suffering, while the bound soul (pashu) undergoes results of action; liberation arises when the soul turns from pasha (bondage) toward the Lord.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named in this line; the takeaway is ethical purification as the basis for Shaiva sadhana—preparing the pashu for Pashupata-oriented discipline and Linga-puja that counteracts karmic bondage.