Shloka 132

ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा

Devanagari script

योगात्मानो महात्मानो ब्राह्मणा वेदपारगाः प्राप्य माहेश्वरं योगं विमला ह्यूर्ध्वरेतसः

Transliteration

yogātmāno mahātmāno brāhmaṇā vedapāragāḥ prāpya māheśvaraṃ yogaṃ vimalā hyūrdhvaretasaḥ

Translation

യോഗത്തിൽ ആത്മാവ് സ്ഥാപിതമായ മഹാത്മാക്കളായ, വേദപാരംഗത ബ്രാഹ്മണർ—മാഹേശ്വരയോഗം പ്രാപിച്ച് നിർമലരായി, ഊർധ്വരേതസ് ബ്രഹ്മചര്യത്തിൽ നിലകൊള്ളുന്നു।

Word by Word

• योगात्मानः: those whose self is Yoga/whose essence is yogic

• महात्मानः: great-souled

• ब्राह्मणाः: Brahmanas

• वेदपारगाः: those who have gone to the far shore of the Vedas/masters of Vedic wisdom

• प्राप्य: having attained

• माहेश्वरम्: belonging to Maheshvara (Shiva)

• योगम्: Yoga, spiritual discipline/union

• विमलाः: purified, stainless

• हि: indeed

• ऊर्ध्वरेतसः: those with upward-directed vital energy, celibate/continent ascetics

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva (Maheshvara)

FAQs

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

It frames Linga-centered Shaiva practice as culminating in Māheśvara-Yoga: through Shiva-oriented discipline, the worshipper becomes vimala (purified) and fit for Shiva’s grace (Pati-anugraha), which is the inner fruit of external worship.

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

Shiva is implied as Maheshvara—the supreme Pati—whose Yoga is not merely technique but a transformative power that purifies the pashu (bound soul) and turns consciousness upward toward liberation.

What ritualistic or Yogic practice is highlighted here?

Māheśvara-Yoga with ūrdhvaretas discipline—sublimation of vital energy through continence, inner purification, and Shiva-focused yogic absorption, aligned with Pāśupata ideals of overcoming pāśa (bondage).