Shloka 154

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

संसारकालकूटाख्यान् मुच्यते मुनिपुङ्गवाः एवं संक्षेपतः प्रोक्तं मया युष्माकमच्युतम्

Transliteration

saṃsārakālakūṭākhyān mucyate munipuṅgavāḥ evaṃ saṃkṣepataḥ proktaṃ mayā yuṣmākamacyutam

Translation

噢，诸位最胜牟尼，众生得以解脱所谓“迦罗俱吒”（kālakūṭa）——轮回之毒、致命之毒。故我今略说此不坏之教：当转心归向主宰Pati——湿婆Śiva——则被缚之灵（paśu）脱离系缚（pāśa）。

Word by Word

• संसार: transmigratory existence (saṃsāra)

• कालकूट-आख्यान्: that which is termed ‘kālakūṭa’ (deadly poison), i.e., the poison-like misery of worldly bondage

• मुच्यते: is released, becomes free

• मुनि-पुङ्गवाः: O best among sages

• एवं: thus

• संक्षेपतः: in brief

• प्रोक्तम्: spoken, taught

• मया: by me

• युष्माकम्: to you (all)

• अच्युतम्: unfailing, imperishable (teaching/statement)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames saṃsāra as a poison-like bondage and implies that refuge in Pati (Śiva)—commonly approached through Liṅga-upāsanā and Śiva-dharma—leads the pashu toward release from pāśa.

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

Śiva-tattva is implied as acyuta—unfailing and imperishable—because liberation is presented as certain when the soul turns from worldly poison to the Lord who transcends and neutralizes bondage.

What ritualistic or Yogic practice is highlighted here?

A concluding emphasis on mokṣa-oriented Śaiva discipline is suggested—Pāśupata-bhāva (turning the mind from saṃsāra to Pati) supported by Śiva-pūjā/Liṅga-upāsanā and inner detachment from pāśa.