Shloka 117

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

Devanagari script

प्राप्य माहेश्वरं योगम् अमृतत्वाय ते गताः षड्विंशे परिवर्ते तु यदा व्यासः पराशरः

Transliteration

prāpya māheśvaraṃ yogam amṛtatvāya te gatāḥ ṣaḍviṃśe parivarte tu yadā vyāsaḥ parāśaraḥ

Translation

Setelah mencapai Yoga Maheśvara, mereka melangkah menuju keabadian (moksha). Dan pada kitaran pewarisan yang kedua puluh enam, pada saat itu Parāśara menjadi Vyāsa.

Word by Word

• prāpya: having attained

• māheśvaram: belonging to Maheśvara (Śiva), Śaiva

• yogam: the Yoga (discipline/means of union)

• amṛtatvāya: for immortality (deathlessness), for mokṣa

• te: they

• gatāḥ: went/proceeded/attained

• ṣaḍ-viṃśe: in the twenty-sixth

• parivarte: in the turn/cycle (succession)

• tu: indeed/and

• yadā: when

• vyāsaḥ: the Vyāsa (editor-sage of the Veda/Purāṇa in a cycle)

• parāśaraḥ: Parāśara

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Parashara
• Vyasa

FAQs

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

It links Linga Purana’s authority to an authentic transmission: Maheśvara’s (Śiva’s) Yoga is the liberating core taught through the Vyāsa succession, grounding Linga worship as a mokṣa-oriented Śaiva path rather than mere ritualism.

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

Śiva appears as Pati—the Lord who bestows Māheśvara-yoga, the means by which the paśu (bound soul) crosses pāśa (bondage) and reaches amṛtatva (deathless liberation).

What ritualistic or Yogic practice is highlighted here?

Māheśvara (Pāśupata-oriented) Yoga is highlighted—an initiatory, Śiva-centered discipline aimed at mokṣa/amṛtatva, typically supported by Śiva-pūjā and Linga-upāsanā as its devotional-ritual foundation.