मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
वशित्वमथ सर्वत्र यत्र कामावसायिता तच्चापि त्रिविधं ज्ञेयम् ऐश्वर्यं सार्वकामिकम्
vaśitvamatha sarvatra yatra kāmāvasāyitā taccāpi trividhaṃ jñeyam aiśvaryaṃ sārvakāmikam
Kini, vaśitva—penguasaan di mana-mana, tempat kehendak (kāma) mencapai kepastian terlaksana—ini juga hendaklah difahami sebagai tiga jenis: suatu aiśvarya sejagat yang mampu menyempurnakan segala tujuan.
Suta Goswami (narrating the teaching tradition within the Linga Purana to the sages of Naimisharanya)
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.
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.
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).