Shloka 113

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

Devanagari script

तत्रापि मम ते शिष्या भविष्यन्ति तपोधनाः शालिहोत्रो ऽग्निवेशश् च युवनाश्वः शरद्वसुः

Transliteration

tatrāpi mama te śiṣyā bhaviṣyanti tapodhanāḥ śālihotro 'gniveśaś ca yuvanāśvaḥ śaradvasuḥ

Translation

There too, those rich in ascetic power will become my disciples—Śālihotra, Agniveśa, Yuvanāśva, and Śaradvasu.

Word by Word

• तत्रापि: there also

• मम: my

• ते: those/your (contextual deictic)

• शिष्याः: disciples

• भविष्यन्ति: will become/will be

• तपोधनाः: rich in austerity, endowed with tapas

• शालिहोत्रः: Śālihotra (proper name)

• अग्निवेशः: Agniveśa (proper name)

• च: and

• युवनाश्वः: Yuvanāśva (proper name)

• शरद्वसुः: Śaradvasu (proper name)

Speaker

Suta Goswami (narrating a lineage account within the Purva-Bhaga)

Characters & Entities

• Śālihotra
• Agniveśa
• Yuvanāśva
• Śaradvasu

FAQs

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

It establishes a Shaiva teacher–disciple continuity: tapas-qualified sages become disciples, ensuring that Linga-centered Shiva-dharma and its rites are preserved and transmitted through lineage (paramparā).

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

By emphasizing discipleship under a Shaiva authority, it implies Shiva as Pati—the supreme Lord—whose liberating knowledge and discipline are approached through initiation, tapas, and right transmission, guiding the pashu (soul) beyond pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Tapas as a qualification for Pāśupata discipline is highlighted—ascetic refinement that prepares the seeker for Shaiva initiation, observance, and Linga-oriented worship practices taught through a guru.