Shloka 10

मुनिमोहशमनम्

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

Devanagari script

वशित्वमथ सर्वत्र यत्र कामावसायिता तच्चापि त्रिविधं ज्ञेयम् ऐश्वर्यं सार्वकामिकम्

Transliteration

vaśitvamatha sarvatra yatra kāmāvasāyitā taccāpi trividhaṃ jñeyam aiśvaryaṃ sārvakāmikam

Translation

ഇപ്പോൾ വശിത്വം—എല്ലായിടത്തും വശീകരണാധികാരം, അതിൽ ആഗ്രഹം (കാമം) നിർണ്ണായകമായി സിദ്ധിക്കുന്നു—ഇതും ത്രിവിധമാണെന്ന് അറിയുക; ഇത് സർവകാമസാധകമായ ഐശ്വര്യമാണ്.

Word by Word

• वशित्वम् (vaśitvam): mastery, dominion

• अथ (atha): now, then

• सर्वत्र (sarvatra): everywhere, in all states/realms

• यत्र (yatra): wherein, where

• काम-अवसायिता (kāma-avasāyitā): decisive accomplishment/fulfillment of intention or desire

• तत् (tat): that

• चापि (cāpi): and also

• त्रिविधम् (trividham): threefold

• ज्ञेयम् (jñeyam): to be known/understood

• ऐश्वर्यम् (aiśvaryam): lordship, sovereign power

• सार्वकामिकम् (sārvakāmikam): accomplishing all aims/desires, universally efficacious.

Speaker

Suta Goswami (narrating the teaching tradition within the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames true ‘aiśvarya’ (lordly power) as the capacity for effective will, reminding the worshipper that siddhis arise through Shiva’s grace (Pati) and disciplined devotion around the Linga—not mere egoic desire.

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

By identifying universal mastery as ‘aiśvarya,’ it points to Shiva as Pati—the supreme Lord whose sovereignty is all-pervading and whose power alone makes intention efficacious; the yogin’s mastery is a reflected participation, not independent supremacy.

What ritualistic or Yogic practice is highlighted here?

Pāśupata-oriented yoga leading to aiśvarya/siddhi: steady worship, restraint, and one-pointed resolve (avasāya) that aligns the paśu’s will with Shiva, thereby weakening pāśa (bondage) and producing effective mastery (vaśitva).