Shloka 66

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

Devanagari script

योगात्मानो महात्मानः सर्वे योगसमन्विताः प्राप्य माहेश्वरं योगं रुद्रलोकाय ते गताः

Transliteration

yogātmāno mahātmānaḥ sarve yogasamanvitāḥ prāpya māheśvaraṃ yogaṃ rudralokāya te gatāḥ

Translation

أولئك العظامُ الأرواح، الذين كانت ذواتُهم عينَ اليوغا، جميعُهم مكتمِلون ومُتزوِّدون بانضباط اليوغا؛ فلمّا نالوا «يوغا ماهيشڤارا» انطلقوا إلى عالم رودرا (رودرالوكا).

Word by Word

• योगात्मानः: whose nature is Yoga / absorbed in Yoga

• महात्मानः: great-souled, exalted beings

• सर्वे: all

• योगसमन्विताः: endowed with (complete) Yoga, fully disciplined

• प्राप्य: having attained

• माहेश्वरं योगम्: the Yoga belonging to Maheśvara (Śiva), Śaiva/Pāśupata Yoga

• रुद्रलोकाय: to Rudra’s realm (Rudraloka)

• ते: they

• गताः: went, attained (that state/realm)

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Rudra
• Maheśvara

FAQs

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

It frames Linga-centered Śaiva practice as culminating in Maheśvara-Yoga—inner union with Śiva (Pati)—whose fruit is attainment of Rudraloka, not merely worldly merit.

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

Śiva is indicated as Maheśvara/Pati, the supreme Lord whose own Yoga is a liberating power: by realizing that Śaiva Yoga, the bound soul (paśu) transcends bonds (pāśa) and reaches Rudra’s realm.

What ritualistic or Yogic practice is highlighted here?

Maheśvara-Yoga (Śaiva/Pāśupata Yoga) is highlighted—yogic discipline and absorption oriented to Rudra, implying integrated devotion, restraint, and contemplative union leading to Śiva-loka.