Shloka 11
Cosmic Manifestation, Mahāmāyā’s Mandate, Varṇāśrama-Dharma, and the Unity of the Trimūrti
तथोक्तो ऽहं श्रियं देवीमब्रुवं प्रहसन्निव / देवीदमखिलं विश्वं सदेवासुरमानुषम् / मोहयित्वा ममादेशात् संसारे विनिपातय
tathokto 'haṃ śriyaṃ devīmabruvaṃ prahasanniva / devīdamakhilaṃ viśvaṃ sadevāsuramānuṣam / mohayitvā mamādeśāt saṃsāre vinipātaya
ដូច្នេះ ខ្ញុំបានទទួលព្រះបន្ទូល ហើយញញឹមបន្តិចដូចជាលេងសើច ប្រាប់ព្រះនាង ស្រី (Śrī) ថា៖ «ឱ ទេវី អ្នកចូរធ្វើឲ្យលោកទាំងមូលនេះ—រួមទាំងទេវតា អសុរ និងមនុស្ស—វង្វេងតាមព្រះបញ្ជារបស់ខ្ញុំ ហើយចូរបោះពួកគេចូលក្នុងវដ្តសំសារ (saṃsāra)»
Lord Kurma (Vishnu/Nārāyaṇa) narrating his instruction to Goddess Śrī (Lakṣmī)
Primary Rasa: raudra
Secondary Rasa: adbhuta
FAQs
It implies that bondage is not intrinsic to the Self but arises through divinely-ordained delusion (moha) operating in the cosmos; saṃsāra is presented as a conditioned state caused by māyā/śakti rather than the true nature of ātman.
No specific practice is prescribed in this verse; it sets the doctrinal premise that liberation-oriented Yoga (including Pāśupata and related disciplines taught later) is necessary to overcome moha and transcend saṃsāra.
While Shiva is not named here, the verse supports the Purāṇa’s non-dual theological tone: the Lord’s śakti (here Śrī) administers māyā and saṃsāra, a framework compatible with both Vaiṣṇava and Śaiva (Pāśupata) accounts of bondage and release.