Shloka 48

Kāla-vañcana (Overcoming/Outwitting Time) and the Pañcabhūta Basis of the Body

Devanagari script

यक्षगन्धर्वकन्याश्च तस्याकृष्टा ददंति हि । यथेप्सितां महासिद्धिं योगिने कामतोऽपि वा

Transliteration

yakṣagandharvakanyāśca tasyākṛṣṭā dadaṃti hi | yathepsitāṃ mahāsiddhiṃ yogine kāmato'pi vā

Translation

Aun las doncellas de los Yakṣa y de los Gandharva, atraídas hacia él, en verdad conceden a ese yogui las grandes siddhi que desea—según su voluntad, incluso en asuntos de goce.

Word by Word

• यक्षगन्धर्वकन्याः: maidens of Yakṣas and Gandharvas
• यक्षगन्धर्वकन्याः: कर्ता (Karta/Subject)
• Type: Noun
• Root: यक्ष + गन्धर्व + कन्या (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), बहुवचन; समाहार/समुच्चयार्थे बहुपद-तत्पुरुष (यक्षाणां गन्धर्वाणां कन्याः)

• च: and
• च: समुच्चय (coordination)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक अव्यय (conjunction)

• तस्य: of him
• तस्य: सम्बन्ध (Genitive)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुं/नपुंसक, षष्ठी-विभक्ति (Genitive/6th), एकवचन

• आकृष्टाः: drawn/attracted
• आकृष्टाः: विधेय (predicate participle)
• Type: Verb
• Root: आ + √कृष् (कृष्) (धातु)
• Form: भूतकृदन्त (past passive participle), प्रथमा बहुवचन, स्त्रीलिङ्ग (कन्याः इति अनुस्यूत)

• ददन्ति: give
• ददन्ति: क्रिया (action)
• Type: Verb
• Root: √दा (दा) (धातु)
• Form: लट्-लकार (Present), प्रथमपुरुष (3rd), बहुवचन, परस्मैपद

• हि: indeed
• हि: सम्बन्धसूचक (discourse particle)
• Type: Indeclinable
• Root: हि (अव्यय)
• Form: निपात/particle (emphasis/indeed)

• यथा: as/according to
• यथा: प्रकार (manner)
• Type: Indeclinable
• Root: यथा (अव्यय)
• Form: अव्यय (correlative/adverb: as/according to)

• ईप्सिताम्: desired
• ईप्सिताम्: कर्म (object-qualifier)
• Type: Adjective
• Root: ईप्सित (प्रातिपदिक; √आप्/√इष् से निष्पन्न)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), एकवचन; ‘desired’ (महासिद्धिम् इति विशेषण)

• महासिद्धिम्: great accomplishment/siddhi
• महासिद्धिम्: कर्म (Karma/Object)
• Type: Noun
• Root: महा + सिद्धि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), एकवचन; कर्मधारय (महती सिद्धिः)

• योगिने: to the yogin
• योगिने: सम्प्रदान (Sampradāna/Recipient)
• Type: Noun
• Root: योगिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी-विभक्ति (Dative/4th), एकवचन

• कामतः: at will/as desired
• कामतः: क्रियाविशेषण (adverbial)
• Type: Indeclinable
• Root: कामतः (अव्यय; काम + तस्)
• Form: अव्यय (adverb: at will/as desired)

• अपि: also/even
• अपि: सम्बन्धसूचक (discourse particle)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: निपात/particle (also/even)

• वा: or
• वा: विकल्प (alternative)
• Type: Indeclinable
• Root: वा (अव्यय)
• Form: विकल्पबोधक अव्यय (disjunctive: or)

Speaker

Suta Goswami (narrating the Uma Samhita teaching to the sages at Naimisharanya)

Shaiva Theology

Tattva Level: pashu

Shiva Form: Naṭarāja

Jyotirlinga Context

Sthala Purana: Not a Jyotirliṅga narrative; continues the ākarṣaṇa/siddhi thread: celestial beings (yakṣa/gandharva maidens) are drawn and grant siddhis.

Significance: Frames siddhi as a byproduct of nāda-yoga; implicitly warns that attractions and enjoyments can entangle the paśu (bound soul) if not subordinated to liberation.

Characters & Entities

• Yakshas
• Gandharvas
• Yogin

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It teaches that intense yoga and Shiva-oriented discipline can generate powerful attractions and siddhis, yet these remain within the realm of experience and can become subtle bonds (pāśa) unless subordinated to liberation and devotion to Pati (Shiva).

How does this verse relate to the worship of the Linga or Saguna Shiva?

In the Shiva Purana, Saguna Shiva worship (such as Linga-upāsanā with mantra and purity) can mature into yogic steadiness; the verse cautions that the fruits appearing—powers, allurements, enjoyments—should not replace the higher aim of Shiva-realization.

What ritualistic or meditative practice is suggested here?

The implied takeaway is disciplined yoga supported by Shiva-upāsanā—steady mantra-japa (especially the Panchakshara), sense-restraint, and meditative absorption—so that any arising siddhi is treated as incidental rather than the goal.