Adhyaya 34: भस्ममहात्म्यं—अग्नीषोमात्मक-शिवतत्त्वं तथा पाशुपतव्रतप्रशंसा
इच्छा कामावसायित्वं तथा प्राकाम्यमेव च ईक्षणेन च पन्थानं ये श्मशानानि भेजिरे अणिमा गरिमा चैव लघिमा प्राप्तिरेव च
icchā kāmāvasāyitvaṃ tathā prākāmyameva ca īkṣaṇena ca panthānaṃ ye śmaśānāni bhejire aṇimā garimā caiva laghimā prāptireva ca
Nakamtan nila ang makapangyarihang pamumuno sa kalooban (icchā) at ang di-nabibigong katuparan ng layon (kāmāvasāyitva), kasama ang prākāmya—malayang pagpasok sa ninanais na kalagayan. Sa isang sulyap lamang ay natutukoy nila ang landas at nakalalampas sa mga pook ng pagsusunog ng bangkay nang walang hadlang. Nakamtan din nila ang mga siddhi: aṇimā, garimā, laghimā, at prāpti.
Suta Goswami (narrating to the sages of Naimisharanya)
It links Shiva-oriented sadhana (implied devotion to the Pati revealed through Linga-tattva) with mastery over mind and prana, showing that siddhis can arise as secondary fruits of Pashupata discipline rather than the final goal.
Shiva is implied as the Pati whose anugraha (grace) loosens pasha (bondage) so that the pashu (individual soul) gains extraordinary capacities; yet these powers remain contingent, pointing beyond themselves to Shiva’s supreme lordship.
A Pashupata-leaning yogic regimen with cremation-ground association (śmaśāna) and intense inner discipline, where steadied will and concentrated gaze (īkṣaṇa) are described as conduits for siddhi-manifestation.