Shloka 93

मुनिमोहशमनम्

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

Devanagari script

दैवे कर्मणि पित्र्ये वा स याति परमां गतिम्

Transliteration

daive karmaṇi pitrye vā sa yāti paramāṃ gatim

Translation

神々（デーヴァ）への供養の業にあっても、祖霊（ピトリ）への儀礼にあっても、その帰依者は最上の帰趣に至る。シヴァの恩寵により、パーシャ（束縛）を超えて、パシュ（個の魂）は最高の境地へ到る。

Word by Word

• दैवे (daive): in divine/Deva-related

• कर्मणि (karmaṇi): in a rite/action

• पित्र्ये (pitrye): in ancestral/Pitṛ-related

• वा (vā): or

• स (sa): he/that person

• याति (yāti): goes/attains

• परमाम् (paramām): supreme/highest

• गतिम् (gatim): path/state/destination

Speaker

Suta Goswami (narrating the teaching/traditional puranic conclusion to the sages of Naimisharanya)

Characters & Entities

• Devas
• Pitrs
• Shiva

FAQs

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

It affirms that even Deva-yajñas and Pitṛ-karmas, when aligned with Śiva as Pati (the supreme Lord), become means to the paramā gati—supporting Linga-centered devotion as the highest purifier of ritual action.

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

Śiva-tattva is implied as the supreme destination (paramā gati) and the liberating principle: the pashu is freed from pāśa not merely by action, but by that action being consecrated to the Supreme Lord.

What ritualistic or Yogic practice is highlighted here?

Ritual discipline (karmānushṭhāna) such as Deva offerings and Pitṛ rites is highlighted; in a Shaiva frame, these acts are to be performed with Śiva-bhāva, converting obligatory karma into a liberating, Pashupata-aligned sādhana.