Shloka 19

मुनिमोहशमनम्

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

Devanagari script

महित्वं चापि लोके ऽस्मिंस् तृतीयो योग उच्यते त्रैलोक्ये सर्वभूतेषु यथेष्टगमनं स्मृतम्

Transliteration

mahitvaṃ cāpi loke 'smiṃs tṛtīyo yoga ucyate trailokye sarvabhūteṣu yatheṣṭagamanaṃ smṛtam

Translation

In dieser Welt wird das Erlangen von Weite und Größe (mahitva) als die dritte Gestalt des Yoga verkündet; man erinnert es als die Macht, nach Belieben durch die drei Welten und unter allen Wesen zu gehen.

Word by Word

• महित्वम्: greatness, vastness (a yogic siddhi)

• च अपि: and also

• लोके अस्मिन्: in this world

• तृतीयः: the third

• योगः: yoga (here, a yogic attainment/siddhi)

• उच्यते: is said/declared

• त्रैलोक्ये: in the three worlds

• सर्वभूतेषु: among/in all beings

• यथेष्टगमनम्: movement/going as one wishes (free mobility)

• स्मृतम्: is remembered/traditionally taught

Speaker

Suta Goswami (narrating traditional Shaiva teachings to the sages; siddhi-description within Pashupata-yoga framing)

FAQs

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

It frames yogic attainments as secondary fruits within a Shaiva path: devotion to the Linga and surrender to Pati (Shiva) should not be reduced to mere siddhi-seeking, even though such powers may arise through disciplined practice.

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

By implying mastery over the three worlds through yoga, it points to Shiva as Pati—the ultimate Lord beyond triloka—while yogic mobility remains a limited, acquired capacity of the pashu (individual soul) when bonds (pasha) are temporarily attenuated.

What ritualistic or Yogic practice is highlighted here?

Pashupata-oriented yoga culminating in siddhis such as mahitva—interpreted as expansive consciousness and unhindered movement—arising from intense sadhana aligned with Shiva’s discipline rather than worldly ambition.