Shloka 111

अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि

Devanagari script

बहवः शतशो ऽभ्येत्य नमश्चक्रुर्महेश्वरम् पुनर्निरीक्ष्य योगेशं ध्यानयोगं च कृत्स्नशः

Transliteration

bahavaḥ śataśo 'bhyetya namaścakrurmaheśvaram punarnirīkṣya yogeśaṃ dhyānayogaṃ ca kṛtsnaśaḥ

Translation

ผู้คนมากมาย—นับเป็นร้อย—เข้ามาแล้วนอบน้อมแด่มเหศวร จากนั้นเมื่อเพ่งมองพระโยคีศวรอีกครั้ง ก็ได้ประจักษ์วินัยแห่งธยานโยคะโดยครบถ้วน—พระศิวะผู้เป็นปติทรงเผยพระองค์ว่าเป็นทั้งรูปและบ่อเกิดแห่งสมาธิเอง.

Word by Word

• bahavaḥ: many

• śataśaḥ: by hundreds, in great numbers

• abhyetya: having approached

• namaḥ cakruḥ: they made obeisance, bowed

• maheśvaram: to Maheshvara (the Great Lord)

• punaḥ: again

• nirīkṣya: having looked upon, having beheld

• yogeśam: the Lord of Yoga (Shiva)

• dhyāna-yogam: the yoga of meditation, contemplative absorption

• ca: and

• kṛtsnaśaḥ: completely, in its entirety

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Maheshvara
• Yogesha

FAQs

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

It links outer reverence (namaskara to Maheshvara) with inner worship—dhyana-yoga—showing that true Linga devotion culminates in meditative vision of Shiva as Pati, the indwelling Lord.

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

Shiva is presented as Yogesha, the sovereign of yoga itself—implying He is not merely an object of meditation but the very ground of yogic realization, beyond pasha (bondage) and the revealer of liberation for the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

Dhyana-yoga is highlighted: approaching with humility (namaskara) and then sustained contemplative seeing—an inward Pashupata-oriented practice where devotion matures into absorption in Shiva.