Shloka 110

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

Devanagari script

तत्रापि मम ते शिष्या भविष्यन्ति तपस्विनः उशिको बृहदश्वश् च देवलः कविरेव च

Transliteration

tatrāpi mama te śiṣyā bhaviṣyanti tapasvinaḥ uśiko bṛhadaśvaś ca devalaḥ kavireva ca

Translation

Dort werden auch jene Asketen meine Schüler sein: Uśika, Bṛhadaśva, Devala und auch Kavi.

Word by Word

• tatrāpi: there also/in that place too

• mama: my

• te: those

• śiṣyāḥ: disciples

• bhaviṣyanti: will become/will be

• tapasvinaḥ: ascetics, practitioners of tapas

• uśikaḥ: Uśika (proper name)

• bṛhadaśvaḥ: Bṛhadaśva (proper name)

• ca: and

• devalaḥ: Devala (proper name)

• kaviḥ: Kavi (proper name/‘sage-poet’)

• eva: indeed/also

• ca: and

Speaker

Suta Goswami (narrating the lineage within the Linga Purana’s Shaiva transmission)

Characters & Entities

• Shiva

FAQs

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

It anchors Linga-worship in an authorized Shaiva guru-parampara, showing that disciplined tapasvins become formal disciples who preserve and transmit Linga-centered practice.

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

Shiva is implied as Pati—the Lord who gathers and guides qualified seekers (pashus) through discipleship, indicating grace (anugraha) operating through lineage and instruction.

What ritualistic or Yogic practice is highlighted here?

Tapas as a prerequisite for Shaiva initiation is emphasized—an ascetic, Pashupata-oriented discipline that ripens the seeker for receiving Linga-upasana and guru-teachings.