Previous Verse
Next Verse

Shloka 26

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

प्राप्य योगगतिं सूक्ष्मां विमला दग्धकिल्बिषाः ते ऽपि तेनैव मार्गेण योगयुक्ता महौजसः

prāpya yogagatiṃ sūkṣmāṃ vimalā dagdhakilbiṣāḥ te 'pi tenaiva mārgeṇa yogayuktā mahaujasaḥ

Setelah mencapai jalan Yoga yang halus, mereka menjadi suci—segala dosa dan cela terbakar habis. Mereka juga, dipenuhi cahaya rohani yang agung, menempuh jalan yang sama itu, teguh dalam penyatuan Yoga dengan Pati, Tuhan Śiva.

प्राप्य (prāpya)having attained
प्राप्य (prāpya):
योगगतिं (yoga-gatim)the course/attainment of Yoga
योगगतिं (yoga-gatim):
सूक्ष्मां (sūkṣmām)subtle, inward, imperceptible
सूक्ष्मां (sūkṣmām):
विमलाः (vimalāḥ)purified, stainless
विमलाः (vimalāḥ):
दग्धकिल्बिषाः (dagdha-kilbiṣāḥ)whose sins/demerits have been burnt up
दग्धकिल्बिषाः (dagdha-kilbiṣāḥ):
ते अपि (te api)they also
ते अपि (te api):
तेन एव (tena eva)by that very (means/path)
तेन एव (tena eva):
मार्गेण (mārgeṇa)by the path
मार्गेण (mārgeṇa):
योगयुक्ताः (yoga-yuktāḥ)joined to Yoga, yoked in concentration
योगयुक्ताः (yoga-yuktāḥ):
महौजसः (mahaujasaḥ)of great ojas, great spiritual potency/tejas
महौजसः (mahaujasaḥ):

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

S
Shiva

FAQs

It frames Linga-centered Shaiva practice as an inner Yoga-mārga: by devotion and yogic absorption oriented to Shiva (the Pati), the practitioner’s impurities (kilbiṣa) are ‘burned,’ making the soul fit for the subtle path toward liberation.

Shiva-tattva is implied as the purifier and liberator: union in Yoga (yoga-yukti) aligns the pashu with the supreme Pati, dissolving pasha-like impurities so the soul can move on the subtle, transcendent course.

Pāśupata-oriented yoga: sustained yogic discipline and inward absorption (sūkṣma-yoga-gati) that burns karmic demerit, leading to increased ojas/tejas and steady progress on the same liberating path.