Shloka 30

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

Devanagari script

सनकः सनन्दनश् चैव प्रभुर्यश् च सनातनः विभुः सनत्कुमारश् च निर्ममा निरहंकृताः

Transliteration

sanakaḥ sanandanaś caiva prabhuryaś ca sanātanaḥ vibhuḥ sanatkumāraś ca nirmamā nirahaṃkṛtāḥ

Translation

サナカとサナンダナ、プラブとサナータナ、さらにヴィブとサナトクマーラ――これら心生の聖仙は、所有への執着なく、我慢（あがり）もない。内なる離欲に安住し、パシュ（束縛された魂）を主宰（パティ）なる主シヴァへ導く道にふさわしかった。

Word by Word

• सनकः: Sanaka

• सनन्दनः: Sanandana

• च एव: and indeed

• प्रभुः: Prabhu

• यः च: and who

• सनातनः: Sanātana

• विभुः: Vibhu

• सनत्कुमारः: Sanatkumāra

• च: and

• निर्ममाः: free from ‘mine-ness’/possessiveness

• निरहंकृताः: free from ego-sense/‘I’-making

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya, recounting the lineage of mind-born sages)

Characters & Entities

• Sanaka
• Sanandana
• Prabhu
• Sanatana
• Vibhu
• Sanatkumara

FAQs

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

It highlights the inner qualification for true Liṅga-bhakti: freedom from mamakāra (possessiveness) and ahaṃkāra (ego), which purifies the worshipper so the ritual points to union with Śiva as Pati rather than mere external performance.

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

By implying the remedy to bondage—dropping ‘I’ and ‘mine’—it aligns with Śiva-tattva as Pati, the supreme Lord who liberates the paśu from pāśa (bondage) through inner disentanglement and grace-oriented discipline.

What ritualistic or Yogic practice is highlighted here?

A core Pāśupata-oriented takeaway is antah-śauca (inner purification): reducing ahaṃkāra and mamakāra as the yogic foundation that makes japa, dhyāna, and Liṅga-pūjā spiritually effective.