Shloka 103

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

Devanagari script

नैष्ठिकं व्रतमास्थाय रुद्रलोकाय ते गताः द्वाविंशे परिवर्ते तु व्यासः शुष्मायणो यदा

Transliteration

naiṣṭhikaṃ vratamāsthāya rudralokāya te gatāḥ dvāviṃśe parivarte tu vyāsaḥ śuṣmāyaṇo yadā

Translation

揺るがぬ戒行の堅固な誓い（ナイシュティカ・ヴラタ）を受持して、彼らはルドラの世界に到達した。さらに第二十二の宇宙周期において、ヴィヤーサがシュシュマーयण（Śuṣmāyaṇa）であった時、この継承はかく記憶された。

Word by Word

• नैष्ठिकम्: steadfast, consummate

• व्रतम्: vow, sacred observance

• आस्थाय: having undertaken, resorting to

• रुद्रलोकाय: to Rudra’s realm (Rudraloka)

• ते: they

• गताः: went, attained

• द्वाविंशे: in the twenty-second

• परिवर्ते: cycle/turning (of time, yuga-manvantara succession)

• तु: indeed/and

• व्यासः: the Vyasa (compiler-sage for that cycle)

• शुष्मायणः: Śuṣmāyaṇa (name of that Vyasa)

• यदा: when.

Speaker

Suta Goswami

Characters & Entities

• Rudra
• Vyasa
• Shushmayana

FAQs

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

It links Shaiva observance (naiṣṭhika-vrata) with the fruit of attaining Rudraloka, implying that disciplined devotion to Pati (Shiva) is a direct soteriological path for the pashu (soul) beyond pasha (bondage).

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

By naming Rudraloka as the attained goal, it presents Shiva as Pati—the supreme refuge and final station—whose realm is reached through niṣṭhā (firm, exclusive commitment), consistent with Shaiva Siddhanta’s emphasis on grace-oriented ascent through purified conduct.

What ritualistic or Yogic practice is highlighted here?

The highlighted practice is naiṣṭhika-vrata—an unwavering sacred discipline, aligned with Shaiva vrata culture and supportive of Pashupata-style inner steadiness (niṣṭhā) that culminates in proximity to Rudra.