Shloka 4

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

Devanagari script

कस्यां वा युगसंभूत्यां द्रक्ष्यन्तीह द्विजातयः केन वा तपसा देव ध्यानयोगेन केन वा

Transliteration

kasyāṃ vā yugasaṃbhūtyāṃ drakṣyantīha dvijātayaḥ kena vā tapasā deva dhyānayogena kena vā

Translation

«في أيّ نشوءٍ من العصور (اليوغا) سيُبصره ذوو الولادتين هنا؟ وبأيّ تقشّفٍ يا ديفا—وبأيّ انضباطٍ في دهيانا-يوغا—تُنال تلك الرؤية؟»

Word by Word

• कस्याम्: in which

• वा: or

• युग-सम्भूत्याम्: in the manifestation/occurrence of a yuga (age)

• द्रक्ष्यन्ति: will see

• इह: here (in this world)

• द्विजातयः: the twice-born (brahmins, kshatriyas, vaishyas)

• केन: by what

• वा: or

• तपसा: by austerity/ascetic discipline

• देव: O God/O Deva

• ध्यान-योगेन: by the yoga of meditation

• केन: by what

• वा: or

Speaker

Sages at Naimisharanya (inquiring of Suta Goswami)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as a means to Shiva-darshana, emphasizing that the vision of Pati (Shiva) is approached through disciplined tapas and dhyāna-yoga rather than mere external ritual.

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

Shiva is implied as the transcendent Pati whose direct perception is not automatic in any age; realization depends on inner purification and yogic contemplation that loosens pāśa (bondage) upon the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Dhyāna-yoga supported by tapas—an ascetic, contemplative approach aligned with Pāśupata orientation, where steady meditation and self-discipline prepare the seeker for Shiva’s direct experience.