Shloka 36
वसन्तस्वरूपवर्णनम् — Description of the Form/Nature of Vasant
a
ब्रह्मोवाच । एवंवादिनि कंदर्पे धाताहं स प्रजापतिः । कया संमोहनीयोसाविति चिंतामयामहम्
brahmovāca | evaṃvādini kaṃdarpe dhātāhaṃ sa prajāpatiḥ | kayā saṃmohanīyosāviti ciṃtāmayāmaham
Brahmā dit : «Lorsque Kandarpa (Kāma) parla ainsi, moi—Dhātā, le Prajāpati—je me mis à réfléchir : “Par quel moyen pourra-t-il être troublé et amené sous contrôle ?”»
Brahma
Tattva Level: pashu
FAQs
It highlights how even cosmic authorities like Brahmā recognize kāma (desire) as a force that produces moha (delusion). In a Shaiva Siddhānta lens, moha is a form of pāśa (bondage) that must be transcended by turning the mind toward Pati (Śiva), the liberating Lord.
The verse sets up the theme that desire and ego can disturb cosmic order; worship of Saguna Śiva—often through the Śiva-liṅga—re-centers the mind in devotion and discipline, making the devotee less vulnerable to moha and more aligned with Śiva’s grace (anugraha).
A practical takeaway is japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) with steady restraint (niyama) to pacify kāma-driven agitation; paired Shaiva supports include applying tripuṇḍra (bhasma) and maintaining a sattvic, vow-based discipline, especially on Mahāśivarātri.