Shloka 35

मुनिमोहशमनम्

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

Devanagari script

भूयो मृत्युवशं याति तस्मान्मोक्षः परं सुखम् अथवा ध्यानसंयुक्तो ब्रह्मतत्त्वपरायणः

Transliteration

bhūyo mṛtyuvaśaṃ yāti tasmānmokṣaḥ paraṃ sukham athavā dhyānasaṃyukto brahmatattvaparāyaṇaḥ

Translation

若再落于死神之权下，便复归系缚；故解脱（mokṣa）为至乐。又或，若与禅定相应，专依梵之真实原则——了知其为至上主宰帕提（湿婆）——则得超越再生之解脱境。

Word by Word

• भूयः: again, repeatedly

• मृत्युवशम्: under the control of Death

• याति: goes, falls into

• तस्मात्: therefore

• मोक्षः: liberation (release of the paśu from pāśa)

• परम्: supreme

• सुखम्: bliss

• अथवा: or else

• ध्यानसंयुक्तः: joined with meditation, disciplined in dhyāna

• ब्रह्मतत्त्वपरायणः: wholly devoted to Brahman-tattva (the highest reality, i.e., Pati-tattva/Śiva-tattva).

Speaker

Suta Goswami (narrating the teaching on liberation within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-centered Shaiva practice as liberation-oriented: without turning to moksha through Shiva (Pati) contemplation, the paśu remains subject to death and repeated return.

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

By identifying the liberating focus as “brahma-tattva,” it points to Shiva as the supreme reality (Pati-tattva) whose realization through dhyāna yields paramasukha beyond mṛtyu’s control.

What ritualistic or Yogic practice is highlighted here?

Dhyāna (meditative discipline) aligned with Brahman/Shiva-tattva—i.e., Pashupata-oriented contemplation that cuts pāśa and leads the paśu toward moksha.