Shloka 120

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

Devanagari script

प्राप्य माहेश्वरं योगं रुद्रलोकाय ते गताः सप्तविंशे पुनः प्राप्ते परिवर्ते क्रमागते

Transliteration

prāpya māheśvaraṃ yogaṃ rudralokāya te gatāḥ saptaviṃśe punaḥ prāpte parivarte kramāgate

Translation

ولمّا نالوا يوغا المهيشڤرا، مضَوا إلى عالم رودرا. ثم حين عادَت الدورة السابعة والعشرون من جديد على وفق التعاقب، (انكشفت المرحلة التالية).

Word by Word

• prāpya: having attained

• māheśvaram: pertaining to Maheśvara (Śiva)

• yogam: yogic discipline/union

• rudra-lokāya: to Rudra’s realm

• te: they

• gatāḥ: went/attained

• saptaviṃśe: in the twenty-seventh

• punaḥ: again

• prāpte: when attained/arrived

• parivarte: in the cycle/turning (of time)

• krama-āgate: having come in orderly sequence

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Rudra

FAQs

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

It links Śiva-oriented discipline (Maheśvara-yoga) with the fruit of proximity to Pati—attainment of Rudraloka—implying that Linga-centered devotion and yogic alignment lead the pashu beyond pāśa toward Śiva’s realm.

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

Śiva appears as Pati, the supreme Lord whose loka is attained through Maheśvara-yoga—showing Him as the transcendent refuge and the goal of liberation rather than a mere worldly deity.

What ritualistic or Yogic practice is highlighted here?

Maheśvara-yoga (Śiva-centered yoga), aligned with the Pāśupata current: disciplined union with Rudra through devotion, mantra, and inner yogic absorption culminating in Śiva-loka attainment.