Shloka 31

मुनिमोहशमनम्

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

Devanagari script

स्वर्गापवर्गफलदं शिवसायुज्यकारणम् अथवा गतविज्ञानो रागात्कर्म समाचरेत्

Transliteration

svargāpavargaphaladaṃ śivasāyujyakāraṇam athavā gatavijñāno rāgātkarma samācaret

Translation

ఇది స్వర్గఫలమును, అపవర్గఫలమును ప్రసాదించి, శివసాయుజ్యానికి కారణమగును. అయితే వివేకజ్ఞానం కోల్పోయినవాడు రాగవశంగా కర్మలను ఆచరిస్తూనే ఉంటాడు।

Word by Word

• स्वर्ग (svarga): heaven

• अपवर्ग (apavarga): liberation/mokṣa

• फलदम् (phaladam): bestowing fruits

• शिव (śiva): Lord Śiva, the Pati

• सायुज्य (sāyujya): intimate union/oneness (liberative communion)

• कारणम् (kāraṇam): cause

• अथवा (athavā): or/otherwise

• गत (gata): gone/lost

• विज्ञानः (vijñānaḥ): realized knowledge/discriminative insight

• रागात् (rāgāt): from attachment/passion

• कर्म (karma): ritual and moral action

• समाचरेत् (samācaret): should perform/practices.

Speaker

Suta Goswami (narrating the teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Śiva-oriented practice as fruit-giving on two levels—svarga (worldly merit) and apavarga (release from pāśa)—and points to śiva-sāyujya as the highest fruit of Śiva-worship when done with right discernment.

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

Śiva is implied as the Pati who grants both bhoga (enjoyment such as svarga) and mokṣa (apavarga), culminating in sāyujya—liberative communion with Śiva beyond bondage.

What ritualistic or Yogic practice is highlighted here?

The verse contrasts karma done with vijñāna (purifying, Śiva-directed action that leads toward sāyujya) versus karma driven by rāga, which keeps the pashu engaged in action without liberative insight—an important Pāśupata Yoga discernment.