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Shloka 3

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

तेषां तद्वचनं श्रुत्वा मुनीनां दीर्घसत्त्रिणाम् रुद्रेण कथितं प्राह गुहां प्राप्य महात्मनाम्

teṣāṃ tadvacanaṃ śrutvā munīnāṃ dīrghasattriṇām rudreṇa kathitaṃ prāha guhāṃ prāpya mahātmanām

ເມື່ອໄດ້ຟັງຖ້ອຍຄຳຂອງບັນດາມຸນີຜູ້ປະກອບສັດຕຣະອັນຍາວນານ ແລ້ວ, ລາວໄດ້ໄປເຖິງຖ້ຳຂອງມະຫາອາດມາ ແລະໄດ້ກ່າວສິ່ງທີ່ຣຸດຣະເຄີຍປະກາດໄວ້—ນຳຄຳສອນຂອງພຣະສິວະມາເປັນທາງໃຫ້ປະຊຸ (ວິນຍານທີ່ຖືກຜູກ) ຫັນໜ້າເຂົ້າຫາປະຕິ (ອົງພຣະເຈົ້າ).

तेषाम् (teṣām)of them
तेषाम् (teṣām):
तद्वचनम् (tadvacanam)their statement/words
तद्वचनम् (tadvacanam):
श्रुत्वा (śrutvā)having heard
श्रुत्वा (śrutvā):
मुनीनाम् (munīnām)of the sages
मुनीनाम् (munīnām):
दीर्घसत्त्रिणाम् (dīrgha-sattriṇām)of those engaged in long sacrificial sessions
दीर्घसत्त्रिणाम् (dīrgha-sattriṇām):
रुद्रेण (rudreṇa)by Rudra (Śiva)
रुद्रेण (rudreṇa):
कथितम् (kathitam)spoken/declared
कथितम् (kathitam):
प्राह (prāha)he said/spoke
प्राह (prāha):
गुहाम् (guhām)the cave/secret abode
गुहाम् (guhām):
प्राप्य (prāpya)having reached/attained
प्राप्य (prāpya):
महात्मनाम् (mahātmanām)of the great-souled (saints/ascetics).
महात्मनाम् (mahātmanām):

Suta Goswami (narrating the internal episode; contextual)

R
Rudra (Shiva)
M
Munis (Sages)
M
Mahātmas (Great-souled ascetics)

FAQs

It frames Śiva’s instruction (Rudra-vacana) as the authoritative guidance received by ascetics; Linga-worship is implied as an inner ‘guhā’ practice where ritual matures into direct orientation of the paśu toward Pati.

Śiva appears as Rudra, the revealer of liberating knowledge: his word is transmitted to great-souled sages, indicating Shiva-tattva as the supreme teacher who loosens pāśa (bondage) through upadeśa.

The verse references dīrgha-sattras (extended Vedic sacrificial observances) and implies their culmination in a more interior discipline—Śiva’s upadeśa aligned with Pāśupata orientation (turning practice inward toward realization).