Shloka 3

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

दशधाभिप्रजायन्ते मुनेर्योगान्तरायकाः आलस्यं चाप्रवृत्तिश् च गुरुत्वात्कायचित्तयोः

Transliteration

daśadhābhiprajāyante muneryogāntarāyakāḥ ālasyaṃ cāpravṛttiś ca gurutvātkāyacittayoḥ

Translation

للحكيم المنهمك في اليوغا تنشأ عوائق اليوغا في عشرة أوجه. ومنها الكسل وترك الممارسة، الناشئان من ثِقَل الجسد والعقل (خمولُهما)—وهي قيود تمنع الـpaśu من التوجّه إلى الـPati، أي شيفا.

Word by Word

• daśadhā: in ten ways

• abhiprajāyante: arise, are generated

• muneḥ: of the sage

• yoga-antarāyakāḥ: obstacles/hindrances to Yoga

• ālasyaṃ: laziness, sloth

• ca: and

• apravṛttiḥ: non-activity, lack of initiative/engagement

• ca: and

• gurutvāt: due to heaviness, inertia

• kāya-cittayoḥ: of the body and the mind

Speaker

Suta Goswami (narrating the teaching on Yogic impediments within the Linga Purana discourse)

FAQs

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

It frames inner discipline as essential for Linga-upāsanā: without overcoming tamasic heaviness (gurutva) that produces laziness and non-engagement, the devotee cannot sustain steady worship and contemplation of Śiva as Pati.

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

By implication, Śiva-tattva is the liberating Pati toward whom the paśu must turn; the verse highlights that obstacles arise from embodied inertia rather than from Śiva, who remains the steady goal of Yoga.

What ritualistic or Yogic practice is highlighted here?

It emphasizes yogic sādhanā—consistent pravṛtti (engaged practice) against ālasya—supporting sustained japa, dhyāna, and disciplined Shiva-pūjā central to Pāśupata-oriented practice.