Shloka 31

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

Devanagari script

मत्समीपमुपेष्यन्ति पुनरावृत्तिदुर्लभम् परीवर्ते पुनः षष्ठे मृत्युर्व्यासो यदा विभुः

Transliteration

matsamīpamupeṣyanti punarāvṛttidurlabham parīvarte punaḥ ṣaṣṭhe mṛtyurvyāso yadā vibhuḥ

Translation

Se acercan a Mí—alcanzando el estado en que es difícil volver a la repetida existencia. Y en el sexto giro del ciclo cósmico, cuando el Señor omnipenetrante instituye a Vyāsa, Mṛtyu (la Muerte) se convierte en Vyāsa.

Word by Word

• मत्समीपम् (mat-samīpam): near to Me (the Supreme Pati)

• उपेष्यन्ति (upeṣyanti): they approach/attain

• पुनरावृत्ति-दुर्लभम् (punarāvṛtti-durlabham): that in which re-entry into repeated return (saṃsāra) is difficult/rare

• परीवर्ते (parīvarte): in the cycle/turning (of time)

• पुनः (punaḥ): again

• षष्ठे (ṣaṣṭhe): in the sixth

• मृत्यु: (mṛtyuḥ): Death, the principle of dissolution

• व्यासः (vyāsaḥ): Vyāsa, the compiler/arranger of Veda

• यदा (yadā): when

• विभुः (vibhuḥ): the All-pervading Lord (Śiva as Pati).

Speaker

Suta Goswami (narrating the Linga Purana’s time-cycle doctrine to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Vyasa
• Mrityu

FAQs

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

It frames liberation as nearness to the Supreme Pati (Śiva), implying that Linga-upāsanā and Pāśupata discipline aim at a state where punarāvṛtti (return to birth) becomes rare.

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

Śiva is implied as Vibhu—pervading and governing cosmic order—so even Death (Mṛtyu) functions under His dispensation within time-cycles, while Śiva remains the transcendent Pati.

What ritualistic or Yogic practice is highlighted here?

The verse points more to Pāśupata soteriology than a specific rite: steady approach to the Lord (mat-samīpa) through devotion, discipline, and knowledge that cuts pāśa (bondage) and reduces punarāvṛtti.