Shloka 61

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

Devanagari script

तत्रापि मम ते पुत्रा भविष्यन्ति तपोधनाः सुधामा काश्यपश्चैव वासिष्ठो विरजास्तथा

Transliteration

tatrāpi mama te putrā bhaviṣyanti tapodhanāḥ sudhāmā kāśyapaścaiva vāsiṣṭho virajāstathā

Translation

Auch dort werden jene meine Söhne geboren werden—reich am Schatz des Tapas: Sudhāmā, Kāśyapa, Vāsiṣṭha und ebenso Virajā.

Word by Word

• tatra api: there also

• mama: my

• te: those/your (contextual deictic)

• putrāḥ: sons

• bhaviṣyanti: will come to be/will be born

• tapodhanāḥ: whose wealth is austerity, rich in ascetic power

• sudhāmā: Sudhāmā (proper name)

• kāśyapaḥ ca eva: and indeed Kāśyapa

• vāsiṣṭhaḥ: Vāsiṣṭha

• virajāḥ tathā: Virajā as well/likewise

Speaker

Suta Goswami (narrating an internal genealogical/creation account)

Characters & Entities

• Sudhāmā
• Kāśyapa
• Vāsiṣṭha
• Virajā

FAQs

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

It situates Linga-centered Shaiva dharma within a sacred transmission line: tapas-endowed rishis arise in creation to preserve mantra, ritual purity, and the disciplines that support Linga-puja.

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

Indirectly, it reflects Shiva as Pati—the supreme source in whom cosmic order expresses itself through tapas and rishi-lineages, enabling bound souls (pashu) to move toward release from pasha via dharma and sadhana.

What ritualistic or Yogic practice is highlighted here?

Tapas (austerity) is highlighted as the primary sadhana-wealth—foundational to Pashupata-oriented discipline, supporting purity, mantra-japa, and steadfastness in worship.