Shloka 11

अघोरस्य प्रादुर्भावः कुमारकचतुष्टयं च योगमार्गः

Devanagari script

ततो वर्षसहस्रं तु योगतः परमेश्वरम् उपासित्वा महायोगं शिष्येभ्यः प्रददुः पुनः

Transliteration

tato varṣasahasraṃ tu yogataḥ parameśvaram upāsitvā mahāyogaṃ śiṣyebhyaḥ pradaduḥ punaḥ

Translation

അതിനുശേഷം അവർ യോഗമാർഗ്ഗത്തിൽ പരമേശ്വരനെ ആയിരം വർഷം ഉപാസിച്ചു; മഹായോഗം പ്രാപിച്ച് അതിനെ വീണ്ടും ശിഷ്യന്മാർക്ക് പകർന്നു നൽകി।

Word by Word

• tataḥ: thereafter

• varṣa-sahasram: a thousand years

• tu: indeed

• yogataḥ: by/through Yoga (yogic discipline)

• parameśvaram: the Supreme Lord (Śiva as Pati)

• upāsitvā: having worshipped/served with devotion

• mahā-yogam: the Great Yoga (Pāśupata-aligned liberating discipline)

• śiṣyebhyaḥ: to the disciples

• pradaduḥ: they bestowed/transmitted

• punaḥ: again, once more (in succession/lineage).

Speaker

Suta Goswami (narrating the lineage and practice to the sages of Naimisharanya)

Characters & Entities

• Shiva (Parameshvara)

FAQs

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

It frames Shiva-upāsanā as yogic worship: disciplined inner devotion to Parameśvara that ripens into realizable Mahāyoga, which is then preserved through lineage for seekers devoted to the Linga and its meaning.

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

Shiva is presented as Parameśvara—the Pati, the supreme Lord—approached not merely by outer rites but by Yoga that removes pāśa (bondage) from the paśu (soul) through sustained upāsanā.

What ritualistic or Yogic practice is highlighted here?

Long-term yogic upāsanā culminating in Mahāyoga, followed by guru-to-disciple transmission—characteristic of Pāśupata-oriented discipline and the safeguarding of liberating practice through ācārya lineage.