Shloka 83

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

Devanagari script

मम प्रसादाद्यास्यन्ति रुद्रलोकं गतज्वराः गत्वा महालयं पुण्यं दृष्ट्वा माहेश्वरं पदम्

Transliteration

mama prasādādyāsyanti rudralokaṃ gatajvarāḥ gatvā mahālayaṃ puṇyaṃ dṛṣṭvā māheśvaraṃ padam

Translation

माझ्या प्रसादाने ते ज्वररहित होऊन रुद्रलोकास जातील. पुण्य महालयास जाऊन ते माहेश्वरपदाचे दर्शन घेतील।

Word by Word

• मम (mama): of Me

• प्रसादात् (prasādāt): by grace/favor

• यास्यन्ति (yāsyanti): they will go/attain

• रुद्रलोकम् (rudralokam): the world/realm of Rudra

• गतज्वराः (gata-jvarāḥ): those whose fever has departed, freed from burning affliction

• गत्वा (gatvā): having gone/reached

• महालयम् (mahālayam): Mahālaya, the great sacred abode

• पुण्यम् (puṇyam): holy, meritorious

• दृष्ट्वा (dṛṣṭvā): having seen/beheld

• माहेश्वरम् (māheśvaram): of Maheśvara (Śiva)

• पदम् (padam): state, station, supreme abode

Speaker

Shiva (Maheśvara), within Suta’s narration to the sages of Naimiṣāraṇya

Characters & Entities

• Shiva
• Rudra
• Maheśvara
• Mahālaya

FAQs

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

It asserts that Shiva’s prasāda is the decisive cause: through devotion and worship aligned to Maheśvara, the pashu (soul) is relieved of saṃsāric “fever” and gains access to Rudraloka and the vision of the Māheśvara state.

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

Shiva is presented as Pati—the sovereign bestower of grace—whose favor dissolves pāśa (bondage) symbolized by jvara, and who grants the soul entry into His own divine realm and station (māheśvara-pada).

What ritualistic or Yogic practice is highlighted here?

The verse highlights grace-born fruition of Shaiva sādhana: steady bhakti and Linga-oriented worship culminating in purification (gata-jvara) and contemplative “seeing” of Maheśvara’s supreme abode—an outcome consistent with Pāśupata-oriented liberation aims.