Shloka 20

Adhyaya 34: भस्ममहात्म्यं—अग्नीषोमात्मक-शिवतत्त्वं तथा पाशुपतव्रतप्रशंसा

Devanagari script

दक्षिणेन च पन्थानं ये श्मशानानि भेजिरे अणिमा गरिमा चैव लघिमा प्राप्तिरेव च

Transliteration

dakṣiṇena ca panthānaṃ ye śmaśānāni bhejire aṇimā garimā caiva laghimā prāptireva ca

Translation

ผู้ที่ดำเนินตามทางทิศใต้และอาศัยป่าช้า ย่อมได้บรรลุสิทธิแห่งโยคะ คือ อณิมา (เล็กยิ่ง), คริมะ/คริมา (หนักยิ่ง), ลฆิมา (เบายิ่ง) และปราปติ (เข้าถึงได้)

Word by Word

• दक्षिणेन (dakṣiṇena): by the southern

• च (ca): and

• पन्थानम् (panthānam): path/way

• ये (ye): those who

• श्मशानानि (śmaśānāni): cremation-grounds

• भेजिरे (bhejire): resorted to/embraced

• अणिमा (aṇimā): minuteness (siddhi)

• गरिमा (garimā): heaviness (siddhi)

• चैव (caiva): and indeed

• लघिमा (laghimā): lightness (siddhi)

• प्राप्तिः (prāptiḥ): attainment/reaching (siddhi)

• एव (eva): precisely/indeed

• च (ca): and

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 links Shaiva observance (especially cremation-ground renunciation associated with Mahadeva) with yogic fruition, implying that steadfast Shiva-oriented sādhana can yield siddhis—yet within Shaiva teaching these are secondary to Pati-realization (Shiva) and liberation of the paśu.

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

By presenting siddhis as attainable through Shiva-aligned discipline, it implies Shiva-tattva as the supreme source of all powers (śakti) while remaining beyond them—Pati is not limited by the siddhis that may arise for the bound soul (paśu).

What ritualistic or Yogic practice is highlighted here?

A form of Pāśupata-leaning yogic discipline marked by cremation-ground association (śmaśāna-vrata/renunciant setting) and pursuit of siddhi, specifically naming aṇimā, garimā, laghimā, and prāpti.