Shloka 47

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

Devanagari script

ते ऽपि तेनैव मार्गेण योगोक्तेन तपस्विनः रुद्रलोकं गमिष्यन्ति पुनरावृत्तिदुर्लभम्

Transliteration

te 'pi tenaiva mārgeṇa yogoktena tapasvinaḥ rudralokaṃ gamiṣyanti punarāvṛttidurlabham

Translation

Auch jene Asketen werden auf eben diesem, durch Yoga gelehrten Weg in Rudras Welt gelangen—einen Zustand erlangend, in dem die Rückkehr zu wiederholter Geburt äußerst schwer ist (durch die Gnade des Pati).

Word by Word

• ते (te): those

• अपि (api): also/too

• तेन एव (tena eva): by that very

• मार्गेण (mārgeṇa): path/way

• योगोक्तेन (yogoktena): taught/declared by Yoga (yogic instruction)

• तपस्विनः (tapasvinaḥ): ascetics, practitioners of austerity

• रुद्रलोकम् (rudralokam): Rudra’s world/realm of Shiva

• गमिष्यन्ति (gamiṣyanti): will go/shall attain

• पुनरावृत्ति (punarāvṛtti): repeated return, rebirth

• दुर्लभम् (durlabham): hard to obtain/hard to occur (rare/difficult).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rudra
• Shiva

FAQs

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

It links Shaiva devotion and discipline (often anchored in Linga-upasana) with the yogic marga that culminates in reaching Rudraloka, indicating that worship is not merely ritual but a liberation-oriented sadhana under Pati (Shiva).

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

Shiva is implied as Pati—Rudra whose loka is the consummation of the yogic path—where the Pashu’s return to samsaric repetition becomes rare, signaling Shiva’s role as the liberator who loosens Pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse highlights the yoga-ukta marga—Pashupata-aligned yogic discipline (tapas, restraint, and Shiva-oriented contemplation) as the means by which ascetics attain Rudraloka and escape punarāvṛtti.