Shloka 22

मुनिमोहशमनम्

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

Devanagari script

इच्छया तस्य रूपाणि भवन्ति न भवन्ति च यत्र कामावसायित्वं त्रैलोक्ये सचराचरे

Transliteration

icchayā tasya rūpāṇi bhavanti na bhavanti ca yatra kāmāvasāyitvaṃ trailokye sacarācare

Translation

ด้วยพระประสงค์เพียงอย่างเดียว รูปภาวะของพระองค์ย่อมปรากฏ และย่อมไม่ปรากฏได้ ในพระองค์นั้นมีความสำเร็จอันชี้ขาดแห่งความปรารถนาทั้งปวงในไตรโลก ทั้งที่เคลื่อนไหวและไม่เคลื่อนไหว

Word by Word

• इच्छया (icchayā): by will

• तस्य (tasya): of Him (of that Lord, Pati/Shiva)

• रूपाणि (rūpāṇi): forms, manifestations

• भवन्ति (bhavanti): come to be, arise

• न (na): not

• भवन्ति (bhavanti): come to be

• च (ca): and

• यत्र (yatra): in whom/wherein

• काम (kāma): desire, wish

• अवसायित्वम् (avasāyitvam): decisive completion, fulfillment, settled determination

• त्रैलोक्ये (trailokye): in the three worlds

• सचराचरे (sacarācare): in the moving and the non-moving (all beings and things).

Speaker

Suta Goswami (narrating Shiva-tattva to the sages of Naimisharanya within the Purva-Bhaga flow)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga as the sign of the Supreme Pati whose icchā-śakti governs manifestation itself—so worship is directed to the source beyond all limited forms, not merely to a single anthropomorphic appearance.

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

Shiva is presented as absolutely sovereign: forms arise or do not arise by His will alone, indicating transcendence over both being and non-being while remaining the Lord who governs all outcomes in the three worlds.

What ritualistic or Yogic practice is highlighted here?

The implied Pashupata-Yogic takeaway is icchā-samarpaṇa—surrendering personal kāma (desire) into the Pati’s will—so the pashu loosens pasha (bondage) and aligns intention with Shiva’s decisive power.