Shloka 90

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

Devanagari script

प्राप्य माहेश्वरं योगं रुद्रलोकाय संवृताः अथ एकोनविंशे तु परिवर्ते क्रमागते

Transliteration

prāpya māheśvaraṃ yogaṃ rudralokāya saṃvṛtāḥ atha ekonaviṃśe tu parivarte kramāgate

Translation

മാഹേശ്വരയോഗം പ്രാപിച്ച് അവർ രുദ്രലോകത്തിന് യോഗ്യരായി; തുടർന്ന് ക്രമമായി പത്തൊമ്പതാം പരിവർത്തം വന്നപ്പോൾ,

Word by Word

• prāpya: having attained

• māheśvaram: pertaining to Maheśvara (Śiva)

• yogam: yoga, spiritual discipline/union

• rudralokāya: to Rudra’s world (Rudraloka)

• saṃvṛtāḥ: having become, having been made fit/qualified

• atha: then

• ekonaviṃśe: in the nineteenth (one-less-than-twenty)

• tu: indeed/and

• parivarte: in the cycle/turning (cosmic revolution)

• kramāgate: arrived in sequence, having come in due order

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Rudra
• Maheśvara

FAQs

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

It links Śaiva practice to its fruit: by attaining Maheśvara-yoga—typically grounded in devotion and disciplined worship of Śiva (often through the Liṅga)—the practitioner becomes eligible for Rudraloka, indicating the soteriological goal of Liṅga-centered worship.

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

Śiva appears as Pati (the Lord) whose realm is Rudraloka and whose yoga (Maheśvara-yoga) transforms the paśu (individual soul) into a qualified being, implying Śiva as the liberating principle beyond bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

Maheśvara-yoga is highlighted: a Śaiva yogic discipline aligned with Pāśupata orientation—inner union with Śiva through devotion, restraint, and contemplative absorption—culminating in fitness to attain Rudraloka.