Shloka 33

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

यत्रेच्छति जगत्यस्मिंस् तत्रास्य जलदर्शनम् यद्यद्वस्तु समादाय भोक्तुमिच्छति कामतः

Transliteration

yatrecchati jagatyasmiṃs tatrāsya jaladarśanam yadyadvastu samādāya bhoktumicchati kāmataḥ

Translation

この世において主が望むところには、そこに水が現れる。主が手に取るいかなる物も、パティ（Pati）の授ける成就（siddhi）により、欲するままに享受できる。

Word by Word

• yatra: wherever

• icchati: he desires/wills

• jagati asmin: in this world

• tatra: there

• asya: for him/of him

• jala-darśanam: the appearance/vision of water

• yad-yad: whatever, whichever

• vastu: object/thing

• samādāya: having taken up/obtained

• bhoktum: to enjoy/consume/experience

• icchati: he wishes

• kāmataḥ: as desired, according to pleasure/will

Speaker

Suta Goswami (narrating the results of Shaiva discipline/siddhi within the Purva-Bhaga narrative)

Characters & Entities

• Shiva

FAQs

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

It presents siddhi as an effect of Shiva’s anugraha: the Linga-focused devotee/yogin gains mastery over necessities like water and enjoyment, showing the Linga as the living source of sustenance and grace.

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

Shiva is implied as Pati—the sovereign Lord whose will overrides limitation (pāśa). The pashu’s capacities expand not merely by effort but through the Lord’s sanction.

What ritualistic or Yogic practice is highlighted here?

The verse points to Pāśupata-oriented yoga/discipline culminating in siddhis; these powers are framed as secondary outcomes of devotion and restraint centered on Shiva (not as the final goal of liberation).