Shloka 133

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

Devanagari script

रुद्रलोकं गमिष्यन्ति पुनरावृत्तिदुर्लभम् एते पाशुपताः सिद्धा भस्मोद्धूलितविग्रहाः

Transliteration

rudralokaṃ gamiṣyanti punarāvṛttidurlabham ete pāśupatāḥ siddhā bhasmoddhūlitavigrahāḥ

Translation

Diese vollendeten Pāśupatas—deren Leiber mit heiliger Asche bestäubt sind—werden in Rudras Welt eingehen, ein Reich, aus dem die Rückkehr in wiederholte Geburt äußerst selten ist.

Word by Word

• रुद्रलोकम् (rudralokam): the world/abode of Rudra (Shiva)

• गमिष्यन्ति (gamiṣyanti): will go, will attain

• पुनरावृत्ति-दुर्लभम् (punarāvṛtti-durlabham): where return (to rebirth) is difficult/rare

• एते (ete): these

• पाशुपताः (pāśupatāḥ): followers of Pāśupata (Shaiva path)

• सिद्धाः (siddhāḥ): perfected, accomplished

• भस्म-उद्धूलित-विग्रहाः (bhasma-uddhūlita-vigrahāḥ): those whose bodies/forms are smeared or dusted with holy ash

Speaker

Suta Goswami (narrating the Linga Purana account to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Rudra
• Pashupata

FAQs

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

It links Shaiva observance—marked by bhasma and Pāśupata discipline—to the fruit of approaching the Pati (Shiva): attaining Rudraloka and escaping the usual cycle of return (punarāvṛtti) that binds the pashu (soul) through pasha (bondage).

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

Shiva is implied as Pati, the sovereign Lord whose loka is a liberating destination; proximity to Rudra signifies a state where the soul’s bondage is largely dissolved and rebirth becomes rare.

What ritualistic or Yogic practice is highlighted here?

Pāśupata practice is indicated, especially the ash-observance (bhasma-uddhūlana) as an outward sign of inner renunciation and yogic discipline directed toward Shiva-realization.