Shloka 68

मुनिमोहशमनम्

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

Devanagari script

सरीसृपत्वाद्गच्छेद्वै स्थावरत्वं न संशयः स्थावरत्वे पुनः प्राप्ते यावद् उन्मिलते जनः

Transliteration

sarīsṛpatvādgacchedvai sthāvaratvaṃ na saṃśayaḥ sthāvaratve punaḥ prāpte yāvad unmilate janaḥ

Translation

由爬行之身，必定堕入静止之类（sthāvara），此无疑也。及至再得彼不动之境，受缚之 paśu 便久住其中，直待时机成熟，众生“开眼”复苏——再度觉醒而入显现之生。

Word by Word

• sarīsṛpatvāt: from the condition of a reptile/creeping being

• gacchet: would go/fall/attain

• vai: indeed

• sthāvaratvam: immobile state (plant/stone-like existence)

• na saṃśayaḥ: no doubt

• sthāvaratve: in the immobile condition

• punaḥ: again

• prāpte: when attained

• yāvat: until

• unmilate: opens (eyes), awakens, becomes manifest

• janaḥ: the being/person (jīva as an embodied entity)

Speaker

Suta Goswami (narrating karmic destinies within the Purva-Bhaga teaching flow)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as a remedy for saṃsāric decline: the pashu, bound by pāśa (karma and ignorance), can reverse downward births through devotion and discipline oriented to Pati (Śiva), the Lord signified by the Liṅga.

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

By implication, Śiva stands as Pati—the sovereign who enables ‘unmīlana’ (awakening) from inert, bound conditions; the jīva’s return to manifest life and higher gati ultimately depends on grace and right orientation to Śiva-tattva.

What ritualistic or Yogic practice is highlighted here?

The verse points to karmic causality and the need for transformative practice; in the Linga Purana’s Shaiva frame this is fulfilled through Liṅga-pūjā, purification (śauca), mantra-japa, and Pāśupata-aligned discipline that loosens pāśa and elevates the pashu.