Shloka 116

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

Devanagari script

तत्रापि मम ते पुत्रा भविष्यन्ति तपोधनाः छगलः कुण्डकर्णश् च कुभाण्डश् च प्रवाहकः

Transliteration

tatrāpi mama te putrā bhaviṣyanti tapodhanāḥ chagalaḥ kuṇḍakarṇaś ca kubhāṇḍaś ca pravāhakaḥ

Translation

وهناك أيضًا، يا حبيبة، سيظهر أولئك الأبناء لي—أغنياء بكنز التَّقشّف: تشاغالا، وكُنْدَكَرْنَا، وكُبْهَانْدَا، وبْرَفَاهَكَة.

Word by Word

• tatra api: there also

• mama: of me, my

• te: your

• putrāḥ: sons

• bhaviṣyanti: will become, will come to be

• tapodhanāḥ: possessing austerity as wealth, rich in tapas

• chagalaḥ: (name) Chagala

• kuṇḍakarṇaḥ: (name) Kuṇḍakarṇa

• ca: and

• kubhāṇḍaḥ: (name) Kubhāṇḍa

• ca: and

• pravāhakaḥ: (name) Pravāhaka

Speaker

Suta Goswami (narrating an internal account of Shiva’s Gana lineage)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva’s attendants (gaṇas) as “tapodhana”—those whose power is rooted in tapas—implying that effective Linga-upāsanā is supported by disciplined austerity and inner purity, not merely external ritual.

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

Shiva-tattva is shown as the sovereign source (Pati) who manifests orders of beings by will; the gaṇas arise as expressions of His governance of creation and protection, aligned with ascetic potency.

What ritualistic or Yogic practice is highlighted here?

Tapas (austerity) is highlighted as the operative Shaiva discipline—central to Pāśupata-oriented sādhanā—where self-restraint and inner heat support devotion, protection, and siddhi in Shiva’s sphere.