Shloka 58

मुनिमोहशमनम्

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

Devanagari script

नवमासोषितश्चापि योनिच्छिद्रादवाङ्मुखः हेल्ल् ततः स्वकर्मभिः पापैर् निरयं सम्प्रपद्यते

Transliteration

navamāsoṣitaścāpi yonicchidrādavāṅmukhaḥ hell tataḥ svakarmabhiḥ pāpair nirayaṃ samprapadyate

Translation

Bị giam hãm đến khô kiệt suốt chín tháng, hữu tình từ lỗ thai môn lao ra với đầu chúi xuống. Rồi, bị những tội lỗi do chính nghiệp mình tạo thúc đẩy, nó rơi vào naraka (địa ngục) — ấy là sợi pāśa (trói buộc) khắc nghiệt mà karma dệt cho paśu (linh hồn cá thể) khi quay lưng với Pati (Chúa Tể).

Word by Word

• नवमास (navamāsa): nine months

• ऊषितः (ūṣitaḥ): having dwelt/abided

• चापि (cāpi): and also

• योनिच्छिद्रात् (yonicchidrāt): from the opening of the womb

• अवाङ्मुखः (avāṅmukhaḥ): with face downward/headlong

• ततः (tataḥ): then/thereafter

• स्वकर्मभिः (svakarmabhiḥ): by one’s own actions

• पापैः (pāpaiḥ): by sins/evil deeds

• निरयम् (nirayam): hell/naraka

• सम्प्रपद्यते (samprapadyate): attains/enters/goes to

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 human birth and suffering as effects of karma (pāśa); Linga-worship is implied as a Shaiva means to purify actions, turn the pashu toward Pati (Shiva), and thereby avoid further descent into naraka.

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

Shiva-tattva is implied as Pati—the transcendent Lord beyond karma—while the soul (pashu) falls into suffering when bound by its own deeds; liberation comes by reorientation to the Lord rather than remaining under karmic compulsion.

What ritualistic or Yogic practice is highlighted here?

The verse highlights karmic accountability; the practical takeaway aligns with Shaiva disciplines—Pashupata Yoga and Shiva-puja (especially Linga-archana with repentance, japa, and vrata)—as means to burn pāpa and loosen pāśa.