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

သူတို့သည် ယောဂစိတ်ဝိညာဉ်ရှိသော တပသ်ကျင့်သူများဖြစ်၍ တပသ်မှ ပေါ်လာသော အာနန္ဒ၌ ပျော်ရွှင်ကြ၏။ ဗြာဟ္မဏတို့၏ အကျိုးကို လိုလားသူများဖြစ်ပြီး၊ ဓမ္မနှင့် ယောဂ၏ အင်အားဖြင့် ပြည့်စုံကာ ရှည်လျားသော စတ္တရ (ယဇ္ဉ) ကို ထိန်းသိမ်းဆောင်ရွက်သော မုနိများဖြစ်ကြ၏။

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.