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

又有婆湿迦罗（Bāṣkala）这位大瑜伽行者，与诸位正直而威力宏大者同在；得证大自在天（Maheśvara）之瑜伽，成为真实知者，其业垢罪染皆被焚尽。

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.