Shloka 83
Praṇava-Māhātmya and the Twofold Mantra (Sūkṣma–Sthūla) in Śaiva Sādhanā
प्रकृत्याद्यष्टबंधोपि वेद्यंते संप्रतिष्ठतः । एवमेतादृशं ज्ञेयं सर्वं लौकिकवैदिकम्
prakṛtyādyaṣṭabaṃdhopi vedyaṃte saṃpratiṣṭhataḥ | evametādṛśaṃ jñeyaṃ sarvaṃ laukikavaidikam
プラクリティ（Prakṛti）をはじめとする諸原理から、八種の束縛に至るまで、正しく安立することによって理解される。このようにして、世俗であれヴェーダであれ、語られるすべては同類のものとして知るべきである。
Suta Goswami
Tattva Level: pasha
Significance: Frames bondage (bandha) as knowable and thus removable through right ‘establishment’ (saṃpratiṣṭhā) in Śiva’s doctrine—turning pilgrimage into a pedagogy of liberation.
Role: teaching
Cosmic Event: Bondage is presented as structured (aṣṭa-bandha) beginning with prakṛti—i.e., cosmological categories themselves function as pाश when misapprehended.
FAQs
It teaches that bondage (pāśa)—starting from identification with Prakṛti and its limiting factors—becomes truly intelligible and removable only when one is properly established in the right spiritual foundation: Śiva-tattva, right understanding, and right worship. Then both worldly knowledge and Vedic injunctions are seen in their proper place, as aids toward liberation under Pati (Śiva).
“Proper establishment” aligns with being grounded in Śiva-upāsanā as taught in the Vidyeśvara Saṃhitā—especially Linga-worship as a concrete (saguṇa) support that leads the devotee toward grasping the higher principle of Śiva beyond limitation. Through this stable practice, the causes of bondage are discerned and transcended.
A practical takeaway is steady, correctly performed Śiva-worship—such as Linga-pūjā with mantra-japa (notably the Pañcākṣarī, “Om Namaḥ Śivāya”)—so the mind becomes established, enabling clear discrimination of bondage and movement toward mokṣa.