Shloka 12

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

ये चापि वामदेव त्वां ज्ञास्यन्तीह द्विजातयः रुद्रलोकं गमिष्यन्ति पुनरावृत्तिदुर्लभम्

Transliteration

ye cāpi vāmadeva tvāṃ jñāsyantīha dvijātayaḥ rudralokaṃ gamiṣyanti punarāvṛttidurlabham

Translation

ແລະບັນດາຜູ້ເກີດສອງຄັ້ງ (ທະວິຊະ) ໃນໂລກນີ້ ຜູ້ຮູ້ຈັກພຣະອົງຢ່າງແທ້ຈິງໃນນາມ ວາມະເທວະ ຈະໄປສູ່ໂລກຂອງຣຸດຣະ; ຈາກນັ້ນການກັບຄືນສູ່ການເກີດຊ້ຳໆ ແທບຈະບໍ່ມີ.

Word by Word

• ये: those who

• च अपि: and also

• वामदेव: O Vāmadeva (auspicious form of Śiva)

• त्वाम्: You

• ज्ञास्यन्ति: will know/realize

• इह: here (in this world/teaching)

• द्विजातयः: the twice-born (initiated seekers)

• रुद्रलोकम्: Rudra’s realm (Śiva-loka)

• गमिष्यन्ति: will go/attain

• पुनरावृत्ति: return/recurrence (rebirth)

• दुर्लभम्: difficult to obtain (i.e., return is not easy—implying near-liberative attainment)

Speaker

Suta Goswami (narrating the Purana; verse framed as a direct address to Vamadeva within the narrative)

Characters & Entities

• Shiva (Vamadeva)
• Rudra

FAQs

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

It links true recognition of Śiva (as Vāmadeva) with the highest fruit—attainment of Rudraloka—implying that Linga-upāsanā is meant to culminate in direct knowledge of Pati, not merely external ritual.

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

Śiva is presented as Vāmadeva—the auspicious, grace-giving form of Pati—whose realization elevates the pashu (bound soul) beyond ordinary karmic cycles toward a near-nonreturning state.

What ritualistic or Yogic practice is highlighted here?

The emphasis is on jñāna born of upāsanā—Pāśupata-oriented devotion/meditation that ripens into recognition of Śiva’s form (Vāmadeva), resulting in transcendence of punarāvṛtti (repeated rebirth).