Shloka 22

मुनिमोहशमनम्

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

Devanagari script

इच्छया तस्य रूपाणि भवन्ति न भवन्ति च यत्र कामावसायित्वं त्रैलोक्ये सचराचरे

Transliteration

icchayā tasya rūpāṇi bhavanti na bhavanti ca yatra kāmāvasāyitvaṃ trailokye sacarācare

Translation

Durch Seinen bloßen Willen treten Seine Gestalten in Erscheinung—und können auch unerschienen bleiben. In Ihm wohnt die entscheidende Erfüllung aller Wünsche in den drei Welten, unter allem Bewegten und Unbewegten.

Word by Word

• इच्छया (icchayā): by will

• तस्य (tasya): of Him (of that Lord, Pati/Shiva)

• रूपाणि (rūpāṇi): forms, manifestations

• भवन्ति (bhavanti): come to be, arise

• न (na): not

• भवन्ति (bhavanti): come to be

• च (ca): and

• यत्र (yatra): in whom/wherein

• काम (kāma): desire, wish

• अवसायित्वम् (avasāyitvam): decisive completion, fulfillment, settled determination

• त्रैलोक्ये (trailokye): in the three worlds

• सचराचरे (sacarācare): in the moving and the non-moving (all beings and things).

Speaker

Suta Goswami (narrating Shiva-tattva to the sages of Naimisharanya within the Purva-Bhaga flow)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga as the sign of the Supreme Pati whose icchā-śakti governs manifestation itself—so worship is directed to the source beyond all limited forms, not merely to a single anthropomorphic appearance.

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

Shiva is presented as absolutely sovereign: forms arise or do not arise by His will alone, indicating transcendence over both being and non-being while remaining the Lord who governs all outcomes in the three worlds.

What ritualistic or Yogic practice is highlighted here?

The implied Pashupata-Yogic takeaway is icchā-samarpaṇa—surrendering personal kāma (desire) into the Pati’s will—so the pashu loosens pasha (bondage) and aligns intention with Shiva’s decisive power.