Shloka 120

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

Devanagari script

प्राप्य माहेश्वरं योगं रुद्रलोकाय ते गताः सप्तविंशे पुनः प्राप्ते परिवर्ते क्रमागते

Transliteration

prāpya māheśvaraṃ yogaṃ rudralokāya te gatāḥ saptaviṃśe punaḥ prāpte parivarte kramāgate

Translation

Setelah mencapai Maheśvara-yoga, mereka pergi ke alam Rudra. Kemudian, apabila kitaran kedua puluh tujuh kembali lagi menurut tertibnya, (fasa seterusnya pun tersingkap).

Word by Word

• prāpya: having attained

• māheśvaram: pertaining to Maheśvara (Śiva)

• yogam: yogic discipline/union

• rudra-lokāya: to Rudra’s realm

• te: they

• gatāḥ: went/attained

• saptaviṃśe: in the twenty-seventh

• punaḥ: again

• prāpte: when attained/arrived

• parivarte: in the cycle/turning (of time)

• krama-āgate: having come in orderly sequence

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Rudra

FAQs

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

It links Śiva-oriented discipline (Maheśvara-yoga) with the fruit of proximity to Pati—attainment of Rudraloka—implying that Linga-centered devotion and yogic alignment lead the pashu beyond pāśa toward Śiva’s realm.

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

Śiva appears as Pati, the supreme Lord whose loka is attained through Maheśvara-yoga—showing Him as the transcendent refuge and the goal of liberation rather than a mere worldly deity.

What ritualistic or Yogic practice is highlighted here?

Maheśvara-yoga (Śiva-centered yoga), aligned with the Pāśupata current: disciplined union with Rudra through devotion, mantra, and inner yogic absorption culminating in Śiva-loka attainment.