Shloka 47

मुनिमोहशमनम्

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

Devanagari script

देवेलोप्मेन्त् ओफ़् अन् एम्ब्र्यो अथ चेल्लुप्तधर्मा तु सावशेषैः स्वकर्मभिः ततस्तु ब्रह्मगर्भे वै शुक्रशोणितसंयुते

Transliteration

development of an embryo atha celluptadharmā tu sāvaśeṣaiḥ svakarmabhiḥ tatastu brahmagarbhe vai śukraśoṇitasaṃyute

Translation

അപ്പോൾ ദേഹധാരിയായ പശു-ആത്മാവ് തന്റെ മുൻസ്ഥിതിയിൽ നിന്ന് പതിച്ച്, സ്വന്തം കർമത്തിന്റെ ശേഷബലത്താൽ മുന്നോട്ട് നീങ്ങുന്നു. തുടർന്ന് ബ്രഹ്മാവ് നിർമ്മിച്ച ഗർഭത്തിൽ—ശുക്രവും ശോണിതവും സംയുക്തമായിടത്ത്—പ്രവേശിച്ച്, പതി (ശിവൻ)യുടെ ആജ്ഞയും പാശബന്ധങ്ങളും അധീനമായി ഭ്രൂണരൂപം കൈക്കൊള്ളുന്നു.

Word by Word

• atha: then

• cyuta-dharmā: fallen from its (previous) condition/nature

• tu: indeed

• sāvaśeṣaiḥ: with remaining residues

• sva-karmabhiḥ: by one’s own actions (karmas)

• tataḥ tu: thereafter

• brahma-garbhe: in the womb formed/ordained by Brahmā

• vai: certainly

• śukra-śoṇita-saṃyute: where semen and blood are united

• garbha: embryo/wombed being

• pāśa: bondage (karma/avidyā)

• paśu: bound soul

• pati: Lord (Śiva).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Shiva

FAQs

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

It frames embodiment as governed by karma and bondage (pāśa), implying that Linga worship is a means to purify karmic residues and reorient the paśu toward Pati (Śiva) for liberation.

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

Even while Brahmā is named as the arranger of the womb, the verse’s logic aligns with Shaiva Siddhanta: Śiva as Pati is the supreme regulator under whose order karma bears fruit and embodiment proceeds within cosmic law.

What ritualistic or Yogic practice is highlighted here?

The implied practice is karmakṣaya and pāśa-kṣaya through Śiva-upāsanā—especially Linga-pūjā with mantra-japa and inner discipline (Pāśupata-oriented yoga) to weaken residual karmas that propel rebirth.