Shloka 62

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

Devanagari script

महायोगबलोपेता विमला ऊर्ध्वरेतसः प्राप्य माहेश्वरं योगं रुद्रलोकं गता हि ते

Transliteration

mahāyogabalopetā vimalā ūrdhvaretasaḥ prāpya māheśvaraṃ yogaṃ rudralokaṃ gatā hi te

Translation

Ausgestattet mit der Kraft des Großen Yoga—gereinigt und das ūrdhvaretaḥ übend (die aufwärts gerichtete Bewahrung der Lebensenergie)—gelangten sie zur Māheśvara-Yoga und gingen wahrlich in Rudras Welt ein.

Word by Word

• महायोगबलोपेता: endowed with the strength of great Yoga

• विमला: stainless, purified

• ऊर्ध्वरेतसः: those whose vital energy/seed is directed upward (continence and sublimation)

• प्राप्य: having attained

• माहेश्वरं: belonging to Maheśvara (Śiva), Śaiva

• योगं: the yogic discipline/union

• रुद्रलोकं: Rudra’s realm (Rudraloka)

• गता: gone

• हि: indeed

• ते: they

Speaker

Suta Goswami (narrating the फलश्रुति / result of Māheśvara-Yoga within the chapter’s discourse)

Characters & Entities

• Shiva
• Rudra
• Maheśvara

FAQs

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

It states the fruit of Śiva-oriented discipline: purity and Māheśvara-Yoga lead the pashu (soul) toward Śiva’s domain (Rudraloka), showing that Linga-centered devotion is fulfilled through inner yogic transformation.

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

Śiva is implied as Pati—the supreme Lord whose realm is reached when bondage (pāśa) is weakened by purification and Śaiva yoga; Rudraloka signifies proximity to Śiva-tattva rather than mere heavenly enjoyment.

What ritualistic or Yogic practice is highlighted here?

Māheśvara (Śaiva/Pāśupata) Yoga marked by vimala (purity) and ūrdhva-retas (continence and sublimation of vital energy), indicating disciplined practice supporting liberation-oriented Śiva worship.