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

ଯୋଗାତ୍ମା, ମହାତ୍ମା ଓ ବେଦପାରଙ୍ଗତ ବ୍ରାହ୍ମଣମାନେ—ମାହେଶ୍ୱର ଯୋଗ ପ୍ରାପ୍ତ କରି ନିର୍ମଳ ହୋଇ, ଊର୍ଧ୍ୱରେତସ୍ ବ୍ରହ୍ମଚର୍ୟରେ ସ୍ଥିତ ରହନ୍ତି।

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).