Shloka 7

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

मत्समीपं गमिष्यन्ति पुनरावृत्तिदुर्लभम् यदा चैव पुनस्त्वासील् लोहितो नाम नामतः

Transliteration

matsamīpaṃ gamiṣyanti punarāvṛttidurlabham yadā caiva punastvāsīl lohito nāma nāmataḥ

Translation

سيأتون إلى حضوري ذاته—حيث إن الرجوع إلى ولادةٍ دنيويةٍ متكرّرة عسير المنال. وحين وُجدتَ من جديد، عُرفتَ حقًّا بالاسم «لوهيتا».

Word by Word

• mat-samīpam: near me, into my presence

• gamiṣyanti: they will go/come

• punar-āvṛtti: return again (rebirth, repeated saṃsāra)

• durlabham: difficult to obtain/rare

• yadā: when

• ca eva: and indeed

• punas: again

• tvam: you

• āsīt: existed/was

• lohitaḥ: Lohita (proper name, ‘the red one’)

• nāma: name

• nāmataḥ: by name, as designated

Speaker

Suta Goswami (narrating an internal divine assurance within the Linga Purana narrative)

Characters & Entities

• Shiva
• Lohita

FAQs

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

It links devotion leading to Shiva’s proximity (mat-samīpa) with release from punarāvṛtti, implying Linga-upāsanā as a means for the pashu (soul) to reach Pati (Shiva) beyond bondage.

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

Shiva-tattva is shown as the supreme refuge whose presence is associated with freedom from repeated saṃsāra—where the pashu’s return to embodied limitation becomes “durlabha” (no longer compelled).

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes the fruit of Pashupata-oriented devotion and discipline—approaching Shiva through focused upāsanā (including Linga-pūjā and inner yoga) aimed at cutting pāśa (bondage) and attaining Shiva-sannidhya.