Shloka 21

Adhyaya 34: भस्ममहात्म्यं—अग्नीषोमात्मक-शिवतत्त्वं तथा पाशुपतव्रतप्रशंसा

Devanagari script

इच्छा कामावसायित्वं तथा प्राकाम्यमेव च ईक्षणेन च पन्थानं ये श्मशानानि भेजिरे अणिमा गरिमा चैव लघिमा प्राप्तिरेव च

Transliteration

icchā kāmāvasāyitvaṃ tathā prākāmyameva ca īkṣaṇena ca panthānaṃ ye śmaśānāni bhejire aṇimā garimā caiva laghimā prāptireva ca

Translation

他们得意志之主宰（icchā）与意愿必成之力（kāmāvasāyitva），并得 prākāmya——自在进入所欲之境。仅以一瞥便能判定道路，出入火葬场而无所障碍。亦复成就瑜伽神通：阿尼玛、伽利玛、拉吉玛与普拉普提。

Word by Word

• इच्छा (icchā): will-power

• कामावसायित्वम् (kāmāvasāyitvam): infallible accomplishment of resolve / fulfillment of intention

• तथा (tathā): and also

• प्राकाम्यम् (prākāmyam): unrestricted attainment / freedom to experience desired states

• एव (eva): indeed

• च (ca): and

• ईक्षणेन (īkṣaṇena): by a mere glance

• पन्थानम् (panthānam): the path / way

• ये (ye): those who

• श्मशानानि (śmaśānāni): cremation-grounds

• भेजिरे (bhejire): resorted to / traversed / frequented

• अणिमा (aṇimā): minuteness (siddhi)

• गरिमा (garimā): heaviness (siddhi)

• चैव (caiva): and indeed

• लघिमा (laghimā): lightness (siddhi)

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

• एव (eva): indeed

• च (ca): and

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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.