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

യോഗാഭ്യാസത്തിൽ രതരായവർ ഹൃദയത്തിൽ മഹേശ്വരനെ പ്രതിഷ്ഠിച്ച്, മഹാലയത്തിൽ സ്ഥാപിതമായ പുണ്യപാദചിഹ്നം ദർശിച്ച് ശിവപദം പ്രാപിക്കുന്നു।

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.