Shloka 98

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

Devanagari script

योगात्मानो महात्मानो ध्यायिनो नियतव्रताः सुमन्तुर्बर्बरी विद्वान् कबन्धः कुशिकंधरः

Transliteration

yogātmāno mahātmāno dhyāyino niyatavratāḥ sumanturbarbarī vidvān kabandhaḥ kuśikaṃdharaḥ

Translation

他们皆具瑜伽之魂与广大之心——持戒立誓、安住禅观者：苏曼图（Sumantu）、博学的巴尔巴梨（Barbarī）、卡班陀（Kabandha）与俱尸迦ṃ陀罗（Kuśikaṃdhara）。

Word by Word

• योगात्मानः: those whose very self is yoga (yogic-souled)

• महात्मानः: great-souled, spiritually eminent

• ध्यायिनः: meditators, contemplatives

• नियत-व्रताः: restrained by fixed vows, observant of disciplines

• सुमन्तुः: Sumantu (a sage)

• बर्बरी: Barbarī (a sage)

• विद्वान्: learned, wise

• कबन्धः: Kabandha (a sage)

• कुशिकंधरः: Kuśikaṃdhara (a sage)

Speaker

Suta Goswami

Characters & Entities

• Sumantu
• Barbarī
• Kabandha
• Kuśikaṃdhara
• Shiva

FAQs

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

It situates Linga-centered Shaiva dharma within a living lineage of vow-bound meditators, implying that purity (vrata) and contemplation (dhyāna) are the inner supports of Linga-pūjā.

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

By foregrounding yogic absorption and disciplined vows, it points to Shiva as Pati—the supreme object of meditation and the giver of yogic steadiness through which the pashu (soul) moves beyond pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Niyata-vrata (regulated observances) joined with dhyāna (meditative contemplation), characteristic of Shaiva/Pāśupata-oriented discipline supporting devotion to Mahādeva.