Shloka 131

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

Devanagari script

तत्रापि मम ते पुत्रा भविष्यन्ति तपस्विनः कुशिकश् चैव गर्गश् च मित्रः कौरुष्य एव च

Transliteration

tatrāpi mama te putrā bhaviṣyanti tapasvinaḥ kuśikaś caiva gargaś ca mitraḥ kauruṣya eva ca

Translation

അവിടെയും എന്റെ ഈ പുത്രന്മാർ തപസ്വികളായ ഋഷികളായി ജനിക്കും—കുശികൻ, ഗർഗൻ, മിത്രൻ, കൗരുഷ്യൻ।

Word by Word

• tatra api: there also/in that place too

• mama: my

• te: these/your (contextual demonstrative)

• putrāḥ: sons

• bhaviṣyanti: will become/will be born

• tapasvinaḥ: endowed with tapas, ascetics

• kuśikaḥ: Kuśika (name of a sage)

• ca eva: and indeed

• gargaḥ: Garga (name of a sage)

• ca: and

• mitraḥ: Mitra (name of a sage)

• kauruṣyaḥ: Kauruṣya (name of a sage)

• eva ca: and also/indeed

Speaker

Suta Goswami (narrating Purāṇic genealogy to the sages of Naimiṣāraṇya)

Characters & Entities

• Kuśika
• Garga
• Mitra
• Kauruṣya

FAQs

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

It situates Linga-Purāṇa’s Shaiva transmission within rishi lineages: tapas-driven sages arise to preserve Vedic observance and the disciplines that later support Śiva-pūjā and Linga installation.

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

Indirectly, it reflects Śiva as Pati (Lord) who uplifts paśus (souls) through tapas and dharma: ascetic rishis become instruments for loosening pāśa (bondage) by right knowledge and practice.

What ritualistic or Yogic practice is highlighted here?

Tapas (austerity) is emphasized—central to Pāśupata-oriented purification, strengthening adhikāra for mantra, pūjā, and sustained Śiva-upāsanā.