Shloka 119

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

Devanagari script

तत्रापि मम ते पुत्रा भविष्यन्ति सुधार्मिकाः उलूको विद्युतश्चैव शंबूको ह्याश्वलायनः

Transliteration

tatrāpi mama te putrā bhaviṣyanti sudhārmikāḥ ulūko vidyutaścaiva śaṃbūko hyāśvalāyanaḥ

Translation

Di sana juga, anak-anak-Ku ini akan lahir—teguh berpegang pada dharma yang baik: Ulūka, Vidyuta, Śaṃbūka, dan juga Āśvalāyana.

Word by Word

• तत्रापि: there also

• मम: my

• ते: those/these

• पुत्राः: sons

• भविष्यन्ति: will be born/will come to be

• सुधार्मिकाः: well-righteous, devoted to dharma

• उलूकः: Ulūka (proper name)

• विद्युतः: Vidyuta (proper name)

• च एव: and indeed

• शंबूकः: Śaṃbūka (proper name)

• हि: indeed/assuredly

• आश्वलायनः: Āśvalāyana (proper name)

Speaker

Suta Goswami (narrating the lineage account within the Linga Purana’s Purva-Bhaga framework)

Characters & Entities

• Uluka
• Vidyuta
• Shambuka
• Ashvalayana

FAQs

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

By stressing that the speaker’s sons will be “sudhārmika” (well-established in dharma), the verse frames lineage as a vehicle for preserving Shiva-oriented dharma—through which Linga-puja, mantra, and right conduct are transmitted without decline.

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

Indirectly, it reflects Shiva-tattva as Pati (the Lord) sustaining cosmic order by ensuring continuity of dharma through righteous beings; such order supports the pashu’s gradual release from pāśa via disciplined, dharmic life oriented to Shiva.

What ritualistic or Yogic practice is highlighted here?

No single ritual is named; the key takeaway is dharma-sustenance—implying adherence to Vedic-Agamic observances (including Shiva-puja) and disciplined conduct that prepares eligibility for Pāśupata-aligned practice.