Shloka 60

मुनिमोहशमनम्

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

Devanagari script

यथा ह्यापस्तु संछिन्नाः संश्लेष्मम् उपयान्ति वै तथा छिन्नाश् च भिन्नाश्च यातनास्थानम् आगताः

Transliteration

yathā hyāpastu saṃchinnāḥ saṃśleṣmam upayānti vai tathā chinnāś ca bhinnāśca yātanāsthānam āgatāḥ

Translation

譬如水流虽被截断分离，终又汇聚成一脉不断；同样，那些被斩裂破碎的众生，也被再度带回刑苦之处，皆为自身业力之势所系缚。

Word by Word

• yathā: just as

• hi: indeed

• āpaḥ: waters

• tu: but/indeed

• saṃchinnāḥ: cut off, severed

• saṃśleṣmam: cohesion, rejoining, union

• upayānti: they go toward/attain

• vai: certainly

• tathā: so, in the same way

• chinnāḥ: cut

• ca: and

• bhinnāḥ: split, broken

• ca: and

• yātanā-sthānam: place of torment/punishment

• āgatāḥ: having come/are brought

Speaker

Suta Goswami (narrating karmic retribution to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It underscores that suffering persists as long as karma (a form of pāśa, bondage) remains; Linga-worship and devotion to Pati (Shiva) are implied as the higher means to purify karma and move beyond yātanā (torment).

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

By highlighting the inevitability of karmic law for the bound soul (paśu), the verse indirectly points to Shiva-tattva as Pati—the transcendent Lord beyond karma—who alone can grant release from bondage when approached through right knowledge, worship, and grace.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named in this line; the takeaway aligns with Pāśupata discipline: karma-kṣaya (attenuation of karmic bonds) through Shiva-bhakti, purity, and yogic restraint so the paśu is not repeatedly “brought back” into suffering.