Shloka 19

मुनिमोहशमनम्

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

Devanagari script

महित्वं चापि लोके ऽस्मिंस् तृतीयो योग उच्यते त्रैलोक्ये सर्वभूतेषु यथेष्टगमनं स्मृतम्

Transliteration

mahitvaṃ cāpi loke 'smiṃs tṛtīyo yoga ucyate trailokye sarvabhūteṣu yatheṣṭagamanaṃ smṛtam

Translation

在此世间，证得广大之相（mahitva）被宣说为第三种瑜伽；它被忆念为能随意往来于三界，并出入一切众生之间的神力。

Word by Word

• महित्वम्: greatness, vastness (a yogic siddhi)

• च अपि: and also

• लोके अस्मिन्: in this world

• तृतीयः: the third

• योगः: yoga (here, a yogic attainment/siddhi)

• उच्यते: is said/declared

• त्रैलोक्ये: in the three worlds

• सर्वभूतेषु: among/in all beings

• यथेष्टगमनम्: movement/going as one wishes (free mobility)

• स्मृतम्: is remembered/traditionally taught

Speaker

Suta Goswami (narrating traditional Shaiva teachings to the sages; siddhi-description within Pashupata-yoga framing)

FAQs

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

It frames yogic attainments as secondary fruits within a Shaiva path: devotion to the Linga and surrender to Pati (Shiva) should not be reduced to mere siddhi-seeking, even though such powers may arise through disciplined practice.

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

By implying mastery over the three worlds through yoga, it points to Shiva as Pati—the ultimate Lord beyond triloka—while yogic mobility remains a limited, acquired capacity of the pashu (individual soul) when bonds (pasha) are temporarily attenuated.

What ritualistic or Yogic practice is highlighted here?

Pashupata-oriented yoga culminating in siddhis such as mahitva—interpreted as expansive consciousness and unhindered movement—arising from intense sadhana aligned with Shiva’s discipline rather than worldly ambition.