Shloka 26

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

Devanagari script

प्राप्य योगगतिं सूक्ष्मां विमला दग्धकिल्बिषाः ते ऽपि तेनैव मार्गेण योगयुक्ता महौजसः

Transliteration

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

Translation

நுண்ணிய யோககதியை அடைந்து அவர்கள் தூய்மையடைந்தனர்; அவர்களின் பாபக் குற்றங்கள் எரிந்து நீங்கின. அவர்களும் அதே பாதையில், யோகத்தில் ஒன்றியவர்களாய், மகத்தான ஒளியுடன் முன்னே சென்றனர்.

Word by Word

• प्राप्य (prāpya): having attained

• योगगतिं (yoga-gatim): the course/attainment of Yoga

• सूक्ष्मां (sūkṣmām): subtle, inward, imperceptible

• विमलाः (vimalāḥ): purified, stainless

• दग्धकिल्बिषाः (dagdha-kilbiṣāḥ): whose sins/demerits have been burnt up

• ते अपि (te api): they also

• तेन एव (tena eva): by that very (means/path)

• मार्गेण (mārgeṇa): by the path

• योगयुक्ताः (yoga-yuktāḥ): joined to Yoga, yoked in concentration

• महौजसः (mahaujasaḥ): of great ojas, great spiritual potency/tejas

Speaker

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

Characters & Entities

• Shiva

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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.