Shloka 73

मुनिमोहशमनम्

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

Devanagari script

ततस्तत्परमं ब्रह्म कथं विप्रः स्मरिष्यति संसारः पूर्वधर्मस्य भावनाभिः प्रणोदितः

Transliteration

tatastatparamaṃ brahma kathaṃ vipraḥ smariṣyati saṃsāraḥ pūrvadharmasya bhāvanābhiḥ praṇoditaḥ

Translation

それでは、婆羅門はどうして至上のブラフマンを想起できようか。輪廻（サンサーラ）は、かつてのダルマから生じたバーヴァナー（残存する印象）により駆り立てられ、パーシャ（束縛の縄）によって個我たるパシュを幾度も縛りつづけるからである。

Word by Word

• tataḥ: then/thereupon

• tat-paramam: that Supreme/that which is highest

• brahma: Brahman, the Absolute

• katham: how?

• vipraḥ: a brahmin, the discerning one

• smariṣyati: will remember/call to mind

• saṃsāraḥ: worldly wandering, transmigration

• pūrva-dharmasya: of former dharma/previously performed duties and acts

• bhāvanābhiḥ: by impressions, contemplative dispositions, latent tendencies

• praṇoditaḥ: impelled, propelled onward

Speaker

Suta Goswami (narrative voice, contextual inference)

Characters & Entities

• Brahman

FAQs

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

It highlights the core obstacle to Shiva-oriented remembrance: saṃsāra is propelled by prior karmic-dharmic impressions (bhāvanā). Linga worship functions as a stabilizing upāya to purify these impressions and turn the mind toward Pati (Shiva).

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

By pointing to the “Supreme Brahman” as the true object of remembrance beyond saṃsāra, it aligns with Shaiva Siddhanta’s vision of Pati as the transcendent Reality who is remembered when pasha-born conditioning is attenuated.

What ritualistic or Yogic practice is highlighted here?

The verse implies the need for yogic purification of bhāvanā/samskāra—classically supported in the Linga Purana through disciplined worship (pūjā), japa, and Pāśupata-style inner recollection (smaraṇa) that counters habitual worldly propulsion.