Shloka 40

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

पर्वतादिमहाभारस्कन्धेनोद्वहनं पुनः लघुत्वं च गुरुत्वं च पाणिभ्यां वायुधारणम्

Transliteration

parvatādimahābhāraskandhenodvahanaṃ punaḥ laghutvaṃ ca gurutvaṃ ca pāṇibhyāṃ vāyudhāraṇam

Translation

ثمّ إنّ هناك رفع الأثقال العظيمة—كالجبال—على الكتفين، ونيل الخفّة والثِّقل بحسب الإرادة، وإمساك الريح أو كفّها باليدين. وهذه ليست إلا قوى تنشأ في اليوغا، أمّا «البَتي» الحقّ—شِيفا (Śiva)—فيبقى السيّد المتفرّد المتعالي على كل السِّدّهيات.

Word by Word

• पर्वत-आदि: mountains and the like

• महा-भार: great burden/immense weight

• स्कन्धेन: with the shoulder(s)

• उद्वहनम्: lifting/carrying

• पुनः: again/further

• लघुत्वम्: lightness (laghimā)

• च: and

• गुरुत्वम्: heaviness (garimā)

• पाणिभ्याम्: by (both) hands

• वायु-धारणम्: holding/controlling the wind (vāyu).

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames extraordinary yogic powers as secondary; in Linga worship the devotee turns from siddhi-display to surrender to Śiva as Pati, the Lord who liberates the paśu from pāśa.

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

By implication, Śiva-tattva is not merely elemental mastery; even control over weight, burden, and wind is a contingent yogic attainment, whereas Śiva is the transcendent ruler of all powers.

What ritualistic or Yogic practice is highlighted here?

It points to yogic siddhis (laghimā, garimā and elemental control of vāyu) that may arise through Pāśupata-oriented discipline, but cautions that liberation comes through devotion and knowledge of Śiva, not through siddhis.