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Shloka 76

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

ऊर्ध्वबाहुर् निरालंबः पादाङ्गुष्ठाग्रधिष्ठितः फलाम्बनिलभोजी च ऋतुत्रयम् अधोक्षजः

ūrdhvabāhur nirālaṃbaḥ pādāṅguṣṭhāgradhiṣṭhitaḥ phalāmbanilabhojī ca ṛtutrayam adhokṣajaḥ

Con los brazos en alto, sin apoyo alguno, sostenido sobre las puntas de los dedos gordos de los pies, viviendo sólo de frutos, agua y aire—soportando las tres estaciones—él es Adhokṣaja, el Señor trascendente más allá del alcance de los sentidos.

ūrdhva-bāhuḥwith arms raised upward
ūrdhva-bāhuḥ:
nirālambaḥwithout support, unaided
nirālambaḥ:
pāda-aṅguṣṭha-agra-adhiṣṭhitaḥstanding/established on the tips of the big toes
pāda-aṅguṣṭha-agra-adhiṣṭhitaḥ:
phala-amba-anila-bhojīone who subsists on fruits, water, and air (austere sustenance)
phala-amba-anila-bhojī:
caand
ca:
ṛtu-trayamthe three seasons (a full cycle of seasonal endurance)
ṛtu-trayam:
adhokṣajaḥthe Transcendent One, beyond sense-perception (a name of the Supreme Lord applied here to Shiva as Pati).
adhokṣajaḥ:

Suta Goswami (narrating the characteristics of the Supreme Pati as taught in the Purana’s Shaiva context)

S
Shiva

FAQs

It frames Shiva (Pati) as the transcendent Adhokṣaja whose reality is approached through tapas, restraint, and inner worship—supporting Linga-puja as a discipline that purifies the pashu (soul) from pasha (bondage) rather than mere external ritual.

By calling him Adhokṣaja, it asserts Shiva-tattva as beyond sensory grasp and conceptual limits; the ascetic marks signify not human hardship alone, but the Lord’s sovereign transcendence and mastery over prakṛti and its constraints.

Pāśupata-style tapas and yogic endurance: standing on toe-tips, arms raised, non-dependence (nirālamba), and minimal sustenance (fruits, water, air) practiced across a seasonal cycle—symbolizing control of body and senses for liberation.