Shloka 72

मुनिमोहशमनम्

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

Devanagari script

चतुर्दशानां स्थानानां मध्ये विष्टम्भकं रजः मर्मसु छिद्यमानेषु वेदनार्तस्य देहिनः

Transliteration

caturdaśānāṃ sthānānāṃ madhye viṣṭambhakaṃ rajaḥ marmasu chidyamāneṣu vedanārtasya dehinaḥ

Translation

ໃນບັນດາຖານທີ່ຕັ້ງຂອງກາຍ 14 ປະການ, ຣະຈັສ (ຄຸນະທີ່ກະຕຸ້ນ) ກາຍເປັນພະລັງຂັດຂວາງ; ແລະເມື່ອມະຣະມະ (ຈຸດຊີວິດ) ຖືກຕັດຫຼືຖືກແທງ, ຜູ້ມີກາຍ (ປະຊຸ) ຖືກຄອບງຳໂດຍຄວາມເຈັບປວດແລະຄວາມທຸກທໍລະມານ.

Word by Word

• चतुर्दशानाम्: of fourteen

• स्थानानाम्: seats/locations

• मध्ये: in the midst/among

• विष्टम्भकम्: obstructing, causing blockage

• रजः: rajas, the passion-agitation guṇa

• मर्मसु: in the vital points (marmas)

• छिद्यमानेषु: when being cut/pierced

• वेदनार्तस्य: of one afflicted by pain

• देहिनः: of the embodied being (the soul in a body)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames bodily pain and agitation (rajas) as forms of bondage (pāśa) affecting the pashu; Linga worship and Shaiva discipline aim to purify the guṇas and turn the mind toward Pati, reducing identification with the body.

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

By implication, Shiva as Pati is untouched by rajas and bodily affliction; the verse contrasts the bound condition of the embodied soul with the Lord’s transcendent freedom beyond guṇas and pain.

What ritualistic or Yogic practice is highlighted here?

A Yogic takeaway is rajas-śamana (pacifying rajas) through Shaiva sādhanā—steady japa, dhyāna on the Linga, and disciplined restraint—so the pashu is not driven by agitation and suffering.