Shloka 106

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

Devanagari script

भल्लवी मधुपिङ्गश् च श्वेतकेतुः कुशस् तथा प्राप्य माहेश्वरं योगं ते ऽपि ध्यानपरायणाः

Transliteration

bhallavī madhupiṅgaś ca śvetaketuḥ kuśas tathā prāpya māheśvaraṃ yogaṃ te 'pi dhyānaparāyaṇāḥ

Translation

بھلّوی، مدھوپنگ، شویتکیتو اور کُش—ماہیشور یوگ حاصل کرکے وہ بھی دھیان میں پوری طرح منہمک ہوگئے، پاش میں بندھے پشو (جیوا) کو آزاد کرنے والے پتی شِو کے ساکشاتکار کے لیے۔

Word by Word

• भल्लवी: Bhallavī (a sage/ascetic)

• मधुपिङ्गः: Madhupiṅga (a sage/ascetic)

• च: and

• श्वेतकेतुः: Śvetaketu (a sage)

• कुशः: Kuśa (a sage)

• तथा: likewise/also

• प्राप्य: having attained/obtained

• माहेश्वरं: belonging to Maheśvara, of Śiva

• योगं: yoga, spiritual discipline/union

• ते अपि: they too

• ध्यान-परायणाः: devoted to meditation, absorbed in dhyāna

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Maheśvara
• Bhallavī
• Madhupiṅga
• Śvetaketu
• Kuśa

FAQs

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

It links outer devotion to Śiva with inner sādhana: true Linga-oriented worship culminates in Mahā-īśvara Yoga and steady dhyāna, where the devotee seeks direct realization of Pati (Śiva).

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

Śiva is implied as Maheśvara and Pati—the supreme Lord whose yoga can be attained and who is known through meditation, liberating the bound soul (paśu) from bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

Dhyāna (meditative absorption) grounded in Māheśvara/Pāśupata Yoga—an inward discipline where devotion matures into contemplative realization of Śiva.