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

ต่อไปคือวศิตวะ—ความครอบงำได้ทุกแห่ง ที่ซึ่งความปรารถนา (กามะ) สำเร็จอย่างเด็ดขาด; ข้อนี้พึงรู้ว่าเป็นสามประการ เป็นอิศวรรยะที่บันดาลความมุ่งหมายทั้งปวง

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).