Shloka 22

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

Devanagari script

गर्भे दुःखान्यनेकानि योनिमार्गे च भूतले कौमारे यौवने चैव वार्द्धके मरणे ऽपि वा

Transliteration

garbhe duḥkhānyanekāni yonimārge ca bhūtale kaumāre yauvane caiva vārddhake maraṇe 'pi vā

Translation

在母胎之中有无量诸苦；又在出胎之道与大地之上复受其苦。童年、青年、老年，乃至临终之时——苦仍相随。故被具身之系缚（pāśa）所缠的灵（paśu）在轮回（saṃsāra）中漂转，直至转向主宰（Pati）湿婆。

Word by Word

• गर्भे: in the womb

• दुःखानि: sufferings

• अनेकानि: many

• योनिमार्गे: in the passage of the womb/birth-canal

• च: and

• भूतले: on the earth/world

• कौमारे: in childhood

• यौवने: in youth

• च एव: and indeed

• वार्द्धके: in old age

• मरणे: in death/at the time of dying

• अपि: even

• वा: or

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?

By listing suffering from womb to death, the verse creates vairāgya (dispassion) and motivates the paśu (individual soul) to seek refuge in Śiva through liṅga-pūjā as a means to loosen pāśa (bondage) and move toward liberation.

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

Śiva-tattva is implied as Pati—the transcendent Lord beyond the cycle of birth, aging, and death—toward whom the suffering-bound paśu must turn to be freed from embodied limitation.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights viveka and vairāgya (discernment and dispassion), the foundation for Pāśupata-oriented sādhana; in practice this supports disciplined Śiva-bhakti such as liṅga-arcana, mantra-japa, and contemplative detachment from bodily identity.