Shloka 36

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

रुद्रलोकः स्मृतस्तस्मात् पदं तद्योगिनां शुभम् निर्ममा निरहङ्काराः कामक्रोधविवर्जिताः

Transliteration

rudralokaḥ smṛtastasmāt padaṃ tadyogināṃ śubham nirmamā nirahaṅkārāḥ kāmakrodhavivarjitāḥ

Translation

Oleh itu, alam itu diingati sebagai Rudraloka—kedudukan yang mulia bagi para yogin yang bebas daripada rasa memiliki dan keakuan, serta terhindar daripada nafsu dan amarah.

Word by Word

• रुद्रलोकः (rudralokaḥ): Rudra’s world/realm

• स्मृतः (smṛtaḥ): is remembered/known

• तस्मात् (tasmāt): therefore/from that reason

• पदम् (padaṁ): state/abode/goal

• तत् (tat): that

• योगिनाम् (yoginām): of yogins

• शुभम् (śubham): auspicious/beneficial

• निर्ममाः (nirmamāḥ): without ‘mine’-ness/possessiveness

• निरहङ्काराः (nirahaṅkārāḥ): without ego-sense

• कामक्रोधविवर्जिताः (kāma-krodha-vivarjitāḥ): devoid of desire and anger

Speaker

Suta Goswami (narrating the Purana to the sages; summarizing the yogic qualification for Rudraloka)

Characters & Entities

• Rudra
• Shiva

FAQs

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

It shifts Linga worship from mere external rite to inner purification: the true offering to Pati (Shiva) is the cutting of pasha—possessiveness, ego, desire, and anger—by which the pashu (soul) becomes fit for Rudra’s abode.

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

Shiva is implied as Pati, the transcendent Lord whose realm (Rudraloka) is accessed not by worldly merit alone but by yogic dispassion and ego-transcendence—signs of alignment with Shiva-tattva beyond ahamkara.

What ritualistic or Yogic practice is highlighted here?

Pashupata-oriented vairagya and self-discipline: renouncing mamata (mine-ness) and ahamkara, and mastering kama and krodha—core yogic restraints that make worship effective and lead toward liberation.