Shiva Purana — Vayaviya Samhita, Shloka 49
मन्त्रसिद्धिः, प्रतिबन्धनिरासः, श्रद्धा-नियमाः
Mantra Efficacy, Removal of Obstacles, and the Role of Faith/Discipline
विद्वेषणं च तैलेन कुर्याल्लांगलकस्य तु । बंधनं रोहिबीजेन सेनास्तंभनमेव च
vidveṣaṇaṃ ca tailena kuryāllāṃgalakasya tu | baṃdhanaṃ rohibījena senāstaṃbhanameva ca
With the oil (prepared for such rites) one may perform vidveṣaṇa (causing enmity); with the rite of the ploughman one may effect restraint; by the seed called rohī one may accomplish bandhana (binding); and likewise one may bring about senā-stambhana (the immobilizing of an army).
Suta Goswami (narrating the Vāyavīyasaṃhitā teaching to the sages at Naimiṣāraṇya)
Tattva Level: pasha
Shiva Form: Kālabhairava
Shakti Form: Caṇḍikā
Role: destructive
FAQs
The verse lists worldly, coercive ritual effects (vidveṣaṇa, bandhana, senāstambhana). From a Shaiva Siddhanta lens, such powers belong to the realm of pāśa (bondage) and do not constitute Shiva-realization; they highlight that siddhis can distract from the liberating pursuit of Pati (Śiva).
It stands as a ritual-technical passage rather than direct Liṅga-upāsanā. In Saguna Shiva worship, the devotee approaches Śiva for purification, grace, and dharma—not for harming or controlling others—so this verse is best read as describing lower rites that remain subordinate to true Śaiva devotion.
It mentions ritual applications using oil, a “ploughman” rite, and rohī-seed for effects like binding and immobilizing. For sādhakas seeking Śaiva uplift, the recommended takeaway is to prioritize japa of the Pañcākṣarī (Om Namaḥ Śivāya), vibhūti (tripuṇḍra), and Rudrākṣa-based devotion over coercive rites.