Shloka 46

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

Devanagari script

ध्यानमार्गं समासाद्य गमिष्यन्ति तथैव ते सर्वे तपोबलोत्कृष्टाः शापानुग्रहकोविदाः

Transliteration

dhyānamārgaṃ samāsādya gamiṣyanti tathaiva te sarve tapobalotkṛṣṭāḥ śāpānugrahakovidāḥ

Translation

لما نالوا طريق التأمل، فإنهم هم أيضًا يمضون قُدُمًا—أولئك الزهّاد جميعًا، قد سَمَوا بقوة التَّبَس (التقشّف)، ماهرين في اللعن كما في منح النعمة—يسيرون تحت سلطان پَتي (شِڤا) حين تنضج ثمار رياضتهم.

Word by Word

• ध्यानमार्गम् (dhyānamārgam): the path of meditation

• समासाद्य (samāsādya): having reached/attained

• गमिष्यन्ति (gamiṣyanti): they will go/proceed

• तथैव (tathaiva): in the same manner/likewise

• ते (te): they

• सर्वे (sarve): all

• तपोबलोत्कृष्टाः (tapobalotkṛṣṭāḥ): elevated by the strength of austerity

• शापानुग्रहकोविदाः (śāpānugrahakovidāḥ): adept in curse and blessing (bestowal of favor).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames true Śiva-bhakti as inner Linga-upāsanā through dhyāna: austerity ripens into meditative steadiness, and spiritual authority expresses as anugraha (grace) aligned to Pati, not mere outward ritual alone.

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

Śiva-tattva is implied as Pati—the supreme governor of karmic unfolding—before whom tapas becomes effective and through whom anugraha (liberating favor) is ultimately meaningful for the Pashu bound by Pāśa.

What ritualistic or Yogic practice is highlighted here?

Dhyāna-mārga (the meditative path) supported by tapas: a Pāśupata-oriented discipline where inner concentration and ascetic power culminate in the capacity to bless (anugraha) in harmony with Śiva’s will.