Shloka 59

मुनिमोहशमनम्

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

Devanagari script

असिपत्रवनं चैव शाल्मलिच्छेदनं तथा ताडनं भक्षणं चैव पूयशोणितभक्षणम्

Transliteration

asipatravanaṃ caiva śālmalicchedanaṃ tathā tāḍanaṃ bhakṣaṇaṃ caiva pūyaśoṇitabhakṣaṇam

Translation

Có rừng lá sắc như gươm (asipatravana), có sự chém cắt bởi gai śālmali, có đánh đập và bị nuốt chửng; thậm chí còn bị ép ăn mủ và máu. Như vậy, các paśu bị trói bởi pāśa do chính nghiệp mình sinh ra phải nếm trái đắng của adharma, cho đến khi quay về Pati—Śiva, Đấng giải thoát.

Word by Word

• असिपत्रवनम्: forest of sword-like leaves

• च एव: and indeed

• शाल्मलि-च्छेदनम्: cutting (laceration) by śālmali/thorny silk-cotton tree

• तथा: likewise

• ताडनम्: beating/striking

• भक्षणम्: devouring/eating

• च एव: and also

• पूय: pus

• शोणित: blood

• भक्षणम्: eating (forced consumption)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

By vividly listing hell-torments, the verse functions as a dharma-warning that pushes the pashu away from adharma and toward Shiva-bhakti and Linga-puja as a purifying, bondage-cutting orientation to the Pati.

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

Shiva-tattva is implied as the transcendent Pati who is untouched by karmic suffering, while the bound soul (pashu) undergoes results of action; liberation arises when the soul turns from pasha (bondage) toward the Lord.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named in this line; the takeaway is ethical purification as the basis for Shaiva sadhana—preparing the pashu for Pashupata-oriented discipline and Linga-puja that counteracts karmic bondage.