Shloka 81

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

Devanagari script

योगाभ्यासरताश्चैव हृदि कृत्वा महेश्वरम् महालये पदं न्यस्तं दृष्ट्वा यान्ति शिवं पदम्

Transliteration

yogābhyāsaratāścaiva hṛdi kṛtvā maheśvaram mahālaye padaṃ nyastaṃ dṛṣṭvā yānti śivaṃ padam

Translation

ヨーガの修習に励む者は、心中にマヘーシュヴァラを安置し、大住処（マハーラヤ）に据えられた聖なる足跡を拝して、シヴァの至高の境地へと進む――束縛（パーシャ）を超え、主宰者パティと合一する。

Word by Word

• योगाभ्यास-रताः: absorbed in yogic practice

• च एव: and indeed

• हृदि: in the heart

• कृत्वा: having made/established

• महेश्वरम्: Maheśvara (the Great Lord, Pati)

• महालये: in Mahālaya (the Great Abode/holy seat of Shiva)

• पदम्: the foot/footprint, also ‘state’

• न्यस्तम्: placed, set down

• दृष्ट्वा: having seen/beheld

• यान्ति: they go/attain

• शिवम्: Shiva, auspicious Supreme

• पदम्: state/abode (Shiva’s supreme station).

Speaker

Suta Goswami (narrating the Linga Purana to the sages at Naimisharanya)

Characters & Entities

• Shiva (Maheshvara)

FAQs

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

It shifts worship from only external rites to inner realization: establishing Maheśvara in the heart (antar-yajana) and reverently beholding Shiva’s sacred sign/footprint leads the devotee toward Shiva’s own station (śiva-pada).

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

Shiva is presented as Maheśvara, the Pati (Lord) who can be inwardly realized and who grants entry into śiva-pada—transcending pasha (bondage) for the pashu (individual soul) through yogic absorption.

What ritualistic or Yogic practice is highlighted here?

Yogic abhyāsa with heart-centered dhyāna on Maheśvara is emphasized; the ‘seeing’ of the placed pada in Mahālaya also implies pilgrimage/holy-darśana aligned with devotion and contemplative practice.