Shloka 90

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

Devanagari script

प्राप्य माहेश्वरं योगं रुद्रलोकाय संवृताः अथ एकोनविंशे तु परिवर्ते क्रमागते

Transliteration

prāpya māheśvaraṃ yogaṃ rudralokāya saṃvṛtāḥ atha ekonaviṃśe tu parivarte kramāgate

Translation

ولمّا نالوا «يوغا المهيشڤرا» صاروا أهلًا لدخول عالم رودرا (رودرالوك). ثمّ حين جاء التحوّل الكوني التاسع عشر على نسقه المترتّب،

Word by Word

• prāpya: having attained

• māheśvaram: pertaining to Maheśvara (Śiva)

• yogam: yoga, spiritual discipline/union

• rudralokāya: to Rudra’s world (Rudraloka)

• saṃvṛtāḥ: having become, having been made fit/qualified

• atha: then

• ekonaviṃśe: in the nineteenth (one-less-than-twenty)

• tu: indeed/and

• parivarte: in the cycle/turning (cosmic revolution)

• kramāgate: arrived in sequence, having come in due order

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Rudra
• Maheśvara

FAQs

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

It links Śaiva practice to its fruit: by attaining Maheśvara-yoga—typically grounded in devotion and disciplined worship of Śiva (often through the Liṅga)—the practitioner becomes eligible for Rudraloka, indicating the soteriological goal of Liṅga-centered worship.

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

Śiva appears as Pati (the Lord) whose realm is Rudraloka and whose yoga (Maheśvara-yoga) transforms the paśu (individual soul) into a qualified being, implying Śiva as the liberating principle beyond bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

Maheśvara-yoga is highlighted: a Śaiva yogic discipline aligned with Pāśupata orientation—inner union with Śiva through devotion, restraint, and contemplative absorption—culminating in fitness to attain Rudraloka.