Shloka 35

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

अव्रणत्वं शरीरस्य पार्थिवेन समन्वितम् एतत् षोडशकं प्रोक्तम् आप्यमैश्वर्यमुत्तमम्

Transliteration

avraṇatvaṃ śarīrasya pārthivena samanvitam etat ṣoḍaśakaṃ proktam āpyamaiśvaryamuttamam

Translation

سلامة الجسد من الجراح—مع الاقتران بالعطية الترابية (pārthiva)—هذه الستة عشر قد أُعلنت السيادةَ العليا لمبدأ الماء (āpya-aiśvarya).

Word by Word

• अव्रणत्वम्: woundlessness, freedom from injury

• शरीरस्य: of the body

• पार्थिवेन: with the earthly element/earthly endowment

• समन्वितम्: endowed, accompanied

• एतत्: this

• षोडशकम्: group of sixteen

• प्रोक्तम्: declared, taught

• आप्यम्: pertaining to the water principle (āpas)

• ऐश्वर्यम्: lordly power, sovereignty

• उत्तमम्: supreme, highest

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames bodily wholeness (freedom from wounds) as an aspect of divinely ordered aiśvarya; in Linga worship, such “perfections” are treated as secondary fruits that arise from devotion to Pati (Śiva), not as the final goal.

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

Śiva-tattva is implied as the source of aiśvarya over the tattvas: elemental endowments (here linked with āpas and also paired with pārthiva) manifest as powers under Pati’s lordship, while the Pashu remains liberated only by His grace and knowledge, not by powers alone.

What ritualistic or Yogic practice is highlighted here?

The verse points to tattva-siddhi (elemental mastery) as a byproduct of disciplined sādhana—typical of Pāśupata-oriented practice—where purification, restraint, and Śiva-upāsanā can yield “marks” of aiśvarya, though liberation transcends them.