Shloka 62

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

Devanagari script

महायोगबलोपेता विमला ऊर्ध्वरेतसः प्राप्य माहेश्वरं योगं रुद्रलोकं गता हि ते

Transliteration

mahāyogabalopetā vimalā ūrdhvaretasaḥ prāpya māheśvaraṃ yogaṃ rudralokaṃ gatā hi te

Translation

মহাযোগের বলসম্পন্ন, নির্মল ও ঊর্ধ্বরেতা হয়ে, মাহেশ্বর যোগ লাভ করে তারা নিশ্চয়ই রুদ্রলোক প্রাপ্ত হল।

Word by Word

• महायोगबलोपेता: endowed with the strength of great Yoga

• विमला: stainless, purified

• ऊर्ध्वरेतसः: those whose vital energy/seed is directed upward (continence and sublimation)

• प्राप्य: having attained

• माहेश्वरं: belonging to Maheśvara (Śiva), Śaiva

• योगं: the yogic discipline/union

• रुद्रलोकं: Rudra’s realm (Rudraloka)

• गता: gone

• हि: indeed

• ते: they

Speaker

Suta Goswami (narrating the फलश्रुति / result of Māheśvara-Yoga within the chapter’s discourse)

Characters & Entities

• Shiva
• Rudra
• Maheśvara

FAQs

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

It states the fruit of Śiva-oriented discipline: purity and Māheśvara-Yoga lead the pashu (soul) toward Śiva’s domain (Rudraloka), showing that Linga-centered devotion is fulfilled through inner yogic transformation.

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

Śiva is implied as Pati—the supreme Lord whose realm is reached when bondage (pāśa) is weakened by purification and Śaiva yoga; Rudraloka signifies proximity to Śiva-tattva rather than mere heavenly enjoyment.

What ritualistic or Yogic practice is highlighted here?

Māheśvara (Śaiva/Pāśupata) Yoga marked by vimala (purity) and ūrdhva-retas (continence and sublimation of vital energy), indicating disciplined practice supporting liberation-oriented Śiva worship.