Shloka 42

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

Devanagari script

बाष्कलश् च महायोगी धर्मात्मानो महौजसः प्राप्य माहेश्वरं योगं ज्ञानिनो दग्धकिल्बिषाः

Transliteration

bāṣkalaś ca mahāyogī dharmātmāno mahaujasaḥ prāpya māheśvaraṃ yogaṃ jñānino dagdhakilbiṣāḥ

Translation

اور باشکل بھی ایک مہایوگی تھا؛ نیز وہ دین دار اور عظیم قوت والے لوگ، مہیشور کے یوگ کو پا کر عارف بنے، اور ان کے گناہوں کی میل جل کر راکھ ہو گئی۔

Word by Word

• बाष्कलः: Bāṣkala (a sage/yogin)

• च: and

• महायोगी: great yogin

• धर्मात्मानः: righteous-souled ones

• महौजसः: of great spiritual power/tejas

• प्राप्य: having attained

• माहेश्वरम्: belonging to Maheśvara (Śiva)

• योगम्: yoga, disciplined union

• ज्ञानिनः: knowers, possessors of liberating knowledge

• दग्धकिल्बिषाः: those whose sins/impurities are burnt (by tapas and jñāna).

Speaker

Suta Goswami

Characters & Entities

• Shiva (Maheśvara)
• Bāṣkala

FAQs

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

It frames Śiva-centered discipline (Māheśvara-yoga) as the inner core of Linga devotion—where devotion ripens into purification, and karmic impurity (kilbiṣa) is ‘burnt’ through Śiva’s path.

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

Śiva appears as Maheśvara, the Pati (Lord) whose yoga grants jñāna and destroys bondage; liberation is shown as transformation of the pashu through contact with Śiva’s śakti and discipline.

What ritualistic or Yogic practice is highlighted here?

Māheśvara/Pāśupata-oriented yoga—discipline culminating in jñāna that incinerates karmic stains (pāśa), implying sustained sādhana rather than mere external rite.