Shloka 18

पीतवासा-कल्पः, माहेश्वरी-दर्शनम्, रौद्री-गायत्री, महायोगेन अपुनर्भवः

Devanagari script

योगात्मानस्तपोह्लादाः ब्राह्मणानां हितैषिणः धर्मयोगबलोपेता मुनीनां दीर्घसत्त्रिणाम्

Transliteration

yogātmānastapohlādāḥ brāhmaṇānāṃ hitaiṣiṇaḥ dharmayogabalopetā munīnāṃ dīrghasattriṇām

Translation

ពួកគេមានព្រលឹងជាយោគី ជាអ្នកតបស្យៈរីករាយក្នុងសុខានុភាពកើតពីតបស្យៈ ជាអ្នកប្រាថ្នាឲ្យព្រះព្រាហ្មណៈបានល្អ ប្រកបដោយកម្លាំងធម៌ និងយោគៈ—ជាមុនីដែលបន្តពិធីសត្រៈយូរអង្វែង។

Word by Word

• योगात्मानः: those whose very self is yoga / yogic-souled

• तपः-ह्लादाः: delighted (hlāda) by austerity (tapas) / rejoicing in tapas-born bliss

• ब्राह्मणानाम्: of the Brāhmaṇas

• हितैषिणः: seekers of welfare / well-wishers

• धर्म-योग-बल-उपेताः: possessed of the power/strength of dharma and yoga

• मुनीनाम्: of sages

• दीर्घ-सत्त्रिणाम्: of those performing long sattra-sacrifices / long sacrificial sessions

Speaker

Suta Goswami

Characters & Entities

• Brahmanas
• Munis

FAQs

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

It frames the ideal adhikārin (qualified practitioner) for Śiva devotion: yogic, tapas-oriented, dharma-strong, and supportive of Vedic custodians—qualities that stabilize Linga-pūjā and its mantric discipline.

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

By praising yoga, tapas, and dharma as inner powers, the verse points to Śiva as Pati—the source of yogic śakti and dharma-bala—through whose grace the paśu (soul) gains steadiness to loosen pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Two are highlighted together: sustained sattra-style Vedic observances (dīrgha-sattras) and yoga grounded in tapas—an integrated discipline aligned with Pāśupata-oriented renunciation and worship.