Shloka 39
Vāyu-jaya (Prāṇa-vijaya) and Yogic Mastery over Time — वायुजय (प्राणविजय) तथा कालजय
तस्मान्मंत्रैस्तपोभिर्व्रतनियमयुतैरौषधैर्योगयुक्ता धात्री रक्ता मनुष्यैर्नयविनययुतैर्धर्मविद्भिः क्रमेण । भूतानामादि देवो न हि भवति चलः संयुतो वै चतुर्णां तस्मादेवं प्रवक्ष्ये विधिमनुगदितं छायिकं यच्छिवाख्यम्
tasmānmaṃtraistapobhirvrataniyamayutairauṣadhairyogayuktā dhātrī raktā manuṣyairnayavinayayutairdharmavidbhiḥ krameṇa | bhūtānāmādi devo na hi bhavati calaḥ saṃyuto vai caturṇāṃ tasmādevaṃ pravakṣye vidhimanugaditaṃ chāyikaṃ yacchivākhyam
Therefore the sustaining power (Dhātrī) becomes rightly aligned—through mantras, austerities, vows and disciplined observances, medicinal supports, and the practice of yoga—when human beings, guided by good conduct and humility and knowing dharma, undertake them step by step. For the Primordial Deva of all beings, Śiva, is not fickle; He is to be approached as the One conjoined with the fourfold means. Hence I shall now declare, according to the transmitted instruction, that prescribed method called Chāyika, which is known as ‘Śiva’.
Suta Goswami (narrating Shiva’s transmitted teaching to the sages of Naimisharanya)
Tattva Level: pashu
Shiva Form: Mahādeva
Significance: Emphasizes sādhana as the ‘approach’ to the Ādi-deva: mantra, tapas, vrata-niyama, auṣadha, and yoga as graded disciplines; mirrors pilgrimage discipline (niyama, purity, gradual approach) but not tied to a single Jyotirliṅga.
FAQs
It teaches that Śiva-realization is not gained by impulse but through a steady, ordered integration of mantra, tapas, disciplined vows, supportive means, and yoga—practiced with humility and dharmic conduct—because Śiva, the primal Lord, is unwavering and responds to sincere, well-formed sādhanā.
The verse frames Saguna worship as a structured path: mantra-japa, vrata-niyama, and yogic steadiness purify the seeker so that Linga-upāsanā becomes stable and fruitful, revealing the steadfast nature of Śiva beyond fickle emotions or irregular practice.
Adopt a gradual regimen combining Shiva-mantra japa (such as the Panchakshara), tapas and vrata with niyamas (purity, restraint, regular worship), and yoga (meditative steadiness); the emphasis is on disciplined continuity rather than sporadic devotion.