Shloka 57

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

Devanagari script

तत्रापि मम ते पुत्रा भस्मस्नानानुलेपनाः भविष्यन्ति महायोगा रुद्रलोकपरायणाः

Transliteration

tatrāpi mama te putrā bhasmasnānānulepanāḥ bhaviṣyanti mahāyogā rudralokaparāyaṇāḥ

Translation

Auch dort werden jene Söhne von Mir sein—im heiligen Aschepulver (Bhasma) gebadet und damit gesalbt—große Yogins, ganz dem Erreichen von Rudras Welt hingegeben.

Word by Word

• तत्रापि: even there/there also

• मम: of me/Mine

• ते: those

• पुत्राः: sons/offspring

• भस्मस्नानानुलेपनाः: those who bathe with ash and smear (the body) with ash

• भविष्यन्ति: will become/will be

• महायोगाः: great yogins/adepts of supreme yoga

• रुद्रलोकपरायणाः: intent on Rudra’s world, wholly devoted to Rudraloka

Speaker

Suta Goswami (narrating an internal Shaiva teaching attributed to Rudra/Shiva’s proclamation about his followers)

Characters & Entities

• Rudra
• Shiva

FAQs

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

It identifies the Shaiva observance of bhasma (sacred ash) as a defining mark of Rudra’s devotees—those aligned to the Linga’s meaning as Pati (Lord) who burns pasha (bondage) and leads the pashu (soul) toward Rudraloka.

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

Shiva is implied as Rudra, the transcendent Pati whose realm is the supreme goal; devotion and yogic alignment to him culminate in reaching Rudraloka, indicating Shiva as the liberating Lord beyond worldly bonds.

What ritualistic or Yogic practice is highlighted here?

Bhasma-snana and bhasma-anulepana (bathing with and smearing sacred ash) are highlighted as Pashupata-style external disciplines that support inner mahāyoga—detachment, purity, and single-pointed devotion to Rudra.