Shloka 41

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

अङ्गुल्यग्रनिघातेन भूमेः सर्वत्र कंपनम् एकेन देहनिष्पत्तिर् वातैश्वर्यं स्मृतं बुधैः

Transliteration

aṅgulyagranighātena bhūmeḥ sarvatra kaṃpanam ekena dehaniṣpattir vātaiśvaryaṃ smṛtaṃ budhaiḥ

Translation

ด้วยการกระทบด้วยปลายนิ้ว แผ่นดินย่อมสั่นสะเทือนไปทั่ว; และด้วยเจตจำนงเพียงครั้งเดียวก็อาจบังเกิดกายได้ บัณฑิตกล่าวว่านี่คือ ‘วายุ-ไอศวรรยะ’ อิทธิฤทธิ์อันเกิดจากหลักวายุ (วายุ-ตัตตวะ)

Word by Word

• aṅguli-agranighātena: by a blow/strike with the fingertip

• bhūmeḥ: of the earth

• sarvatra: everywhere

• kaṃpanam: trembling, shaking

• ekena: by one (single act/means)

• deha-niṣpattiḥ: production/manifestation of a body

• vāta-aiśvaryam: sovereignty/mastery connected with vāta (vāyu, wind)

• smṛtam: is remembered/declared

• budhaiḥ: by the wise

Speaker

Suta Goswami (narrating siddhi-doctrines within the Linga Purana’s Shaiva framework)

Characters & Entities

• Shiva

FAQs

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

It frames extraordinary yogic powers as a subordinate “aiśvarya” that arises through Shiva-oriented discipline; in Linga-worship the devotee seeks Pati (Shiva) rather than mere siddhis, treating powers as incidental and to be governed by dharma.

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

By implying that such cosmic effects (earth-tremor, body-manifestation) can occur through elemental mastery, it points beyond the yogin to the ultimate source of all aiśvarya—Shiva as Pati, the sovereign consciousness in whom all tattvas (including vāyu) are grounded.

What ritualistic or Yogic practice is highlighted here?

It highlights Pāśupata-leaning yogic attainment: mastery over the vāyu-tattva (prāṇa control and elemental command), where siddhis may arise, but are to be restrained and offered to Shiva rather than pursued as ends.