Shloka 47

मुनिमोहशमनम्

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

Devanagari script

देवेलोप्मेन्त् ओफ़् अन् एम्ब्र्यो अथ चेल्लुप्तधर्मा तु सावशेषैः स्वकर्मभिः ततस्तु ब्रह्मगर्भे वै शुक्रशोणितसंयुते

Transliteration

development of an embryo atha celluptadharmā tu sāvaśeṣaiḥ svakarmabhiḥ tatastu brahmagarbhe vai śukraśoṇitasaṃyute

Translation

于是，具身的“畜生”（pashu，个体灵魂）从先前境界堕落后，被自身业力的余势所牵引而继续前行。随后它进入由梵天所造的胎藏，在精与血相合之处；于是胚胎在主宰——Pati（湿婆）——的摄持与缚索（pāśa）的系缚下开始成形。

Word by Word

• atha: then

• cyuta-dharmā: fallen from its (previous) condition/nature

• tu: indeed

• sāvaśeṣaiḥ: with remaining residues

• sva-karmabhiḥ: by one’s own actions (karmas)

• tataḥ tu: thereafter

• brahma-garbhe: in the womb formed/ordained by Brahmā

• vai: certainly

• śukra-śoṇita-saṃyute: where semen and blood are united

• garbha: embryo/wombed being

• pāśa: bondage (karma/avidyā)

• paśu: bound soul

• pati: Lord (Śiva).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Shiva

FAQs

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

It frames embodiment as governed by karma and bondage (pāśa), implying that Linga worship is a means to purify karmic residues and reorient the paśu toward Pati (Śiva) for liberation.

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

Even while Brahmā is named as the arranger of the womb, the verse’s logic aligns with Shaiva Siddhanta: Śiva as Pati is the supreme regulator under whose order karma bears fruit and embodiment proceeds within cosmic law.

What ritualistic or Yogic practice is highlighted here?

The implied practice is karmakṣaya and pāśa-kṣaya through Śiva-upāsanā—especially Linga-pūjā with mantra-japa and inner discipline (Pāśupata-oriented yoga) to weaken residual karmas that propel rebirth.