Shloka 31

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

Devanagari script

मत्समीपमुपेष्यन्ति पुनरावृत्तिदुर्लभम् परीवर्ते पुनः षष्ठे मृत्युर्व्यासो यदा विभुः

Transliteration

matsamīpamupeṣyanti punarāvṛttidurlabham parīvarte punaḥ ṣaṣṭhe mṛtyurvyāso yadā vibhuḥ

Translation

അവർ എന്റെ സന്നിധിയിലേക്കു സമീപിച്ചു, പുനർജന്മത്തിലേക്കുള്ള മടങ്ങിവരവ് ദുർലഭമായ പദം പ്രാപിക്കുന്നു. പിന്നെ ആറാം പരിവർത്തത്തിൽ, സർവ്വവ്യാപിയായ പ്രഭു വ്യാസനെ നിയോഗിക്കുമ്പോൾ, മൃത്യുവേ വ്യാസരൂപമാകുന്നു.

Word by Word

• मत्समीपम् (mat-samīpam): near to Me (the Supreme Pati)

• उपेष्यन्ति (upeṣyanti): they approach/attain

• पुनरावृत्ति-दुर्लभम् (punarāvṛtti-durlabham): that in which re-entry into repeated return (saṃsāra) is difficult/rare

• परीवर्ते (parīvarte): in the cycle/turning (of time)

• पुनः (punaḥ): again

• षष्ठे (ṣaṣṭhe): in the sixth

• मृत्यु: (mṛtyuḥ): Death, the principle of dissolution

• व्यासः (vyāsaḥ): Vyāsa, the compiler/arranger of Veda

• यदा (yadā): when

• विभुः (vibhuḥ): the All-pervading Lord (Śiva as Pati).

Speaker

Suta Goswami (narrating the Linga Purana’s time-cycle doctrine to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Vyasa
• Mrityu

FAQs

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

It frames liberation as nearness to the Supreme Pati (Śiva), implying that Linga-upāsanā and Pāśupata discipline aim at a state where punarāvṛtti (return to birth) becomes rare.

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

Śiva is implied as Vibhu—pervading and governing cosmic order—so even Death (Mṛtyu) functions under His dispensation within time-cycles, while Śiva remains the transcendent Pati.

What ritualistic or Yogic practice is highlighted here?

The verse points more to Pāśupata soteriology than a specific rite: steady approach to the Lord (mat-samīpa) through devotion, discipline, and knowledge that cuts pāśa (bondage) and reduces punarāvṛtti.