Shloka 64

अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना

Devanagari script

एषां चैव विशेषेण ऐश्वर्ये ह्यष्टलक्षणे अणिमाद्ये तु विज्ञेया तस्माद्युञ्जीत तां द्विजाः

Transliteration

eṣāṃ caiva viśeṣeṇa aiśvarye hyaṣṭalakṣaṇe aṇimādye tu vijñeyā tasmādyuñjīta tāṃ dvijāḥ

Translation

これらのうち、とりわけ、主権の威力（aiśvarya）の八つの相—アニマー（aṇimā）等を—悟り知るべきである。ゆえに、二度生まれし者（dvija）よ、その修法に自らを結びつけよ。主（Pati）のもとでのヨーガにより、自在への道が開かれる。

Word by Word

• एषाम्: of these (powers/attainments)

• च एव: and indeed

• विशेषेण: especially, distinctly

• ऐश्वर्ये: in lordship, in sovereign power

• हि: indeed

• अष्ट-लक्षणे: having eight characteristics, eightfold

• अणिमा-आद्ये: beginning with aṇimā (minuteness) and the others

• तु: moreover

• विज्ञेयाः: are to be known/understood

• तस्मात्: therefore

• युञ्जीत: one should yoke/engage (in Yoga, practice)

• ताम्: that (path/discipline/aiśvarya-oriented sādhana)

• द्विजाः: O twice-born (Brāhmaṇas/initiates)

Speaker

Suta Goswami (narrating Linga Purana teachings to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames yogic siddhis (aṇimā and the rest) as recognizable signs of aiśvarya that arise through disciplined practice aligned with Shiva (Pati), reinforcing that devotion and yogic yoking to the Lord is the means—not mere fascination with powers.

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

By highlighting aiśvarya (lordly sovereignty) as the defining sphere of these attainments, it implicitly points to Shiva as Pati—the supreme Lord whose mastery is archetypal, while the Pashu’s limited reflections of power arise only through His sanction and yogic purification from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Pashupata-oriented Yoga: “yoking” (yuñjīta) oneself to disciplined practice that yields aṣṭa-siddhi beginning with aṇimā—treated as ancillary results on the path of Shiva-realization rather than the final goal.