Shloka 42

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

कपिलश्चासुरिश्चैव तथा पञ्चशिखो मुनिः वाल्कलश् च महायोगी धर्मात्मानो महौजसः

Transliteration

kapilaścāsuriścaiva tathā pañcaśikho muniḥ vālkalaś ca mahāyogī dharmātmāno mahaujasaḥ

Translation

Капила и Асури, а также мудрец Панчашикха; и Валькала — великий йогин — все они были праведнодушны и исполнены могучего духовного сияния, пребывая в шиваитском потоке, ведущем пашу (связанную душу) к Пати (Господу).

Word by Word

• कपिलः (kapilaḥ): Kapila

• च (ca): and

• आसुरिः (āsuriḥ): Āsuri

• च एव (ca eva): and indeed

• तथा (tathā): likewise

• पञ्चशिखः (pañcaśikhaḥ): Pañcaśikha

• मुनिः (muniḥ): sage

• वाल्कलः (vālkalaḥ): Vālkala

• च (ca): and

• महायोगी (mahāyogī): great yogin

• धर्मात्मानः (dharmātmānaḥ): righteous-souled, established in dharma

• महौजसः (mahaujasaḥ): of great ojas, mighty spiritual energy/splendour

Speaker

Suta Goswami

Characters & Entities

• Kapila
• Asuri
• Pancaśikha
• Vālkala
• Shiva

FAQs

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

It highlights the authority of a Shaiva yogic lineage—righteous, potent sages—through whom Linga-centered discipline and realization are transmitted, grounding worship in realized teachers rather than mere ritual.

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

By emphasizing dharma and ojas in Shaiva sages, it implies Shiva-tattva as the source of yogic power and purity that loosens pāśa (bondage) for the paśu and orients consciousness to Pati.

What ritualistic or Yogic practice is highlighted here?

The verse primarily points to yogic attainment—mahāyoga rooted in dharma—aligned with the Pāśupata orientation of disciplining the self so the soul can transcend bondage and abide in Shiva.