Shloka 80

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

अन्योन्यमिथुना ह्येते अन्योन्यमुपजीविनः क्षणं वियोगो न ह्येषां न त्यजन्ति परस्परम्

Transliteration

anyonyamithunā hyete anyonyamupajīvinaḥ kṣaṇaṃ viyogo na hyeṣāṃ na tyajanti parasparam

Translation

ເຫຼົ່ານີ້ເປັນຄູ່ກັນແລະກັນ ແລະພຶງພາກັນແລະກັນ; ແມ່ນແຕ່ຊົ່ວຂະນະດຽວກໍບໍ່ມີການແຍກຈາກກັນ—ບໍ່ລະທິ້ງກັນ. ດັ່ງນັ້ນ «ປະຊຸ» (ວິນຍານທີ່ຖືກຜູກມັດ) ຈຶ່ງຍັງພັນພົວໃນສັງກະ (ການຕິດພັນ) ດ້ວຍຄວາມຍຶດຕິດຕໍ່ກັນ ຈົນກວ່າພຣະກະຣຸນາຂອງ «ປະຕິ» (ພຣະສິວະ) ຈະຕັດ «ປາຊະ» (ພັນທະ) ອອກ.

Word by Word

• anyonyam: mutually/each other

• mithunāḥ: as pairs/couples

• hi: indeed

• ete: these (beings/things)

• anyonyam: mutually

• upajīvinaḥ: living by/depending upon for livelihood

• kṣaṇam: for a moment

• viyogaḥ: separation/disunion

• na: not

• hi: indeed

• eṣām: of these

• na: not

• tyajanti: they abandon/leave

• parasparam: one another

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 highlights how beings remain bound by mutual attachment (saṅga), implying that Linga-worship is a discipline of turning dependence away from worldly pairs and toward Pati—Śiva—who alone can cut the pāśa and stabilize the soul in liberation.

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

By contrast: while conditioned beings cannot bear separation and cling to one another, Shiva-tattva is Pati—independent, self-luminous, and the liberating Lord whose grace disentangles the pashu from relational bondage.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata Yoga: cultivate vairāgya (dispassion) and redirect attachment through disciplined Shiva-upāsanā (including Linga-pūjā), so the pashu stops feeding bondage through mutual dependence.