Shloka 119

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

Devanagari script

तत्रापि मम ते पुत्रा भविष्यन्ति सुधार्मिकाः उलूको विद्युतश्चैव शंबूको ह्याश्वलायनः

Transliteration

tatrāpi mama te putrā bhaviṣyanti sudhārmikāḥ ulūko vidyutaścaiva śaṃbūko hyāśvalāyanaḥ

Translation

Dort auch werden diese Söhne von Mir geboren—fest gegründet im guten Dharma: Ulūka, Vidyuta, Śaṃbūka und auch Āśvalāyana.

Word by Word

• तत्रापि: there also

• मम: my

• ते: those/these

• पुत्राः: sons

• भविष्यन्ति: will be born/will come to be

• सुधार्मिकाः: well-righteous, devoted to dharma

• उलूकः: Ulūka (proper name)

• विद्युतः: Vidyuta (proper name)

• च एव: and indeed

• शंबूकः: Śaṃbūka (proper name)

• हि: indeed/assuredly

• आश्वलायनः: Āśvalāyana (proper name)

Speaker

Suta Goswami (narrating the lineage account within the Linga Purana’s Purva-Bhaga framework)

Characters & Entities

• Uluka
• Vidyuta
• Shambuka
• Ashvalayana

FAQs

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

By stressing that the speaker’s sons will be “sudhārmika” (well-established in dharma), the verse frames lineage as a vehicle for preserving Shiva-oriented dharma—through which Linga-puja, mantra, and right conduct are transmitted without decline.

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

Indirectly, it reflects Shiva-tattva as Pati (the Lord) sustaining cosmic order by ensuring continuity of dharma through righteous beings; such order supports the pashu’s gradual release from pāśa via disciplined, dharmic life oriented to Shiva.

What ritualistic or Yogic practice is highlighted here?

No single ritual is named; the key takeaway is dharma-sustenance—implying adherence to Vedic-Agamic observances (including Shiva-puja) and disciplined conduct that prepares eligibility for Pāśupata-aligned practice.