Shloka 65

मुनिमोहशमनम्

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

Devanagari script

दिफ़्फ़्। फ़ोर्म्स् ओफ़् रेबिर्थ् कर्मणा मनसा वाचा यदभीक्ष्णं निषेवते तदभ्यासो हरत्येनं तस्मात्कल्याणमाचरेत्

Transliteration

diff. forms of rebirth karmaṇā manasā vācā yadabhīkṣṇaṃ niṣevate tadabhyāso haratyenaṃ tasmātkalyāṇamācaret

Translation

生きとし生けるものが、行い・思い・言葉によって繰り返し親しむものは、その修習こそが魂をその行き先へと運ぶ。ゆえに、吉祥にしてダルマにかなうものを培え。そうしてパシュ（paśu）がパーシャ（pāśa）の束縛を離れ、シヴァの解脱の恩寵へと導かれんことを。

Word by Word

• कर्मणा: by action (deed)

• मनसा: by mind (thought)

• वाचा: by speech (word)

• यद्: whatever

• अभीक्ष्णम्: repeatedly, again and again

• निषेवते: one resorts to, practices, engages in

• तत्: that

• अभ्यासः: repeated practice, habituation

• हरति: carries away, leads, draws along

• एनम्: this one (the embodied soul)

• तस्मात्: therefore

• कल्याणम्: auspicious good, welfare-producing dharma

• आचरेत्: should practice, should perform

Speaker

Suta Goswami (narrating 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 inner discipline: repeated auspicious acts, mantra-speech, and Shiva-oriented thought become the abhyasa that redirects the soul away from pasha (bondage) and toward Shiva-bhakti and purification.

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

By implication, Shiva as Pati is the liberating pole toward which purified abhyasa can turn the pashu; the verse highlights the Shaiva principle that transformation begins with samskara-shuddhi through right conduct aligned to Shiva.

What ritualistic or Yogic practice is highlighted here?

Abhyasa (steady repetition) applied to body, speech, and mind—practically expressed as regular Shiva-puja, japa (mantra), and ethical restraint—core supports for Pashupata-oriented self-purification.