Shloka 51

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

Devanagari script

योगात्मानो महात्मानस् तपोयोगसमन्विताः रुद्रलोकं गमिष्यन्ति तपसा दग्धकिल्बिषाः

Transliteration

yogātmāno mahātmānas tapoyogasamanvitāḥ rudralokaṃ gamiṣyanti tapasā dagdhakilbiṣāḥ

Translation

Jene großen Seelen, deren Selbst im Yoga gegründet ist—ausgestattet mit der Askese (tapas), die mit Yoga vereint ist—werden in Rudras Welt gelangen; ihr Fehlverdienst und ihre Unreinheit sind durch Entsagung verbrannt.

Word by Word

• योगात्मानः: those whose inner self is Yoga/absorbed in Yoga

• महात्मानः: great-souled ones

• तपोयोगसमन्विताः: endowed with tapas and yogic discipline together

• रुद्रलोकम्: to Rudra’s realm (Rudraloka)

• गमिष्यन्ति: they will go/attain

• तपसा: by tapas (austerity, inner heat of practice)

• दग्धकिल्बिषाः: whose sins/defilements are burnt up

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 frames Shiva-realization as purification through tapas-yoga: the devotee (pashu) burns bondage-impurities (pāśa) and becomes fit to attain Rudra’s abode, which is the devotional goal underlying Linga-centered sadhana.

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

Shiva appears as Pati, the supreme Lord whose realm (Rudraloka) is attained not by mere ritualism alone but by inner transformation—yogic steadiness and austerity that remove karmic taints.

What ritualistic or Yogic practice is highlighted here?

Tapas conjoined with Yoga (tapo-yoga): disciplined ascetic heat, restraint, and meditative absorption—aligned with Shaiva/Pashupata-oriented purification aimed at burning away kilbiṣa (impurity) and reaching Rudraloka.