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
ಹೀಗೆ ಹೇಳಲ್ಪಟ್ಟ ನಾನು, ನಗುವಿನಂತೆ ದೇವೀ ಶ್ರೀಗೆ ಹೇಳಿದೆನು— “ದೇವಿ, ನನ್ನ ಆಜ್ಞೆಯಿಂದ ದೇವಾಸುರಮಾನವರೊಡನೆ ಈ ಸಮಸ್ತ ವಿಶ್ವವನ್ನು ಮೋಹಗೊಳಿಸಿ, ಅವರನ್ನು ಸಂಸಾರಚಕ್ರದಲ್ಲಿ ಬೀಳಿಸು।”
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.