Shloka 19

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

Devanagari script

दुन्दुभिः शतरूपश् च ऋचीकः केतुमांस्तदा प्राप्य योगं तथा ध्यानं स्थाप्य ब्रह्म च भूतले

Transliteration

dundubhiḥ śatarūpaś ca ṛcīkaḥ ketumāṃstadā prāpya yogaṃ tathā dhyānaṃ sthāpya brahma ca bhūtale

Translation

Pada waktu itu Dundubhi, Śatarūpa, Ṛcīka dan Ketumān—setelah mencapai yoga dan penyerapan meditasi—menegakkan Brahman (Prinsip Tertinggi) di bumi, berlandaskan perenungan yang mendalam.

Word by Word

• दुन्दुभिः: Dundubhi (a sage/personage)

• शतरूपः: Śatarūpa (a name/personage)

• च: and

• ऋचीकः: Ṛcīka (a sage)

• केतुमान्: Ketumān (a name/personage)

• तदा: then

• प्राप्य: having attained

• योगम्: yoga (discipline of union)

• तथा: and also

• ध्यानम्: meditation, contemplative absorption

• स्थाप्य: having established, having installed

• ब्रह्म: Brahman / the Supreme Reality (understood in Shaiva lens as the transcendent Pati, Śiva)

• च: and

• भूतले: on the earth, on the ground.

Speaker

Suta Goswami

Characters & Entities

• Dundubhi
• Śatarūpa
• Ṛcīka
• Ketumān
• Brahman (as Supreme Principle)

FAQs

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

It frames Linga-oriented devotion as grounded in yoga and dhyāna—inner establishment of the Supreme (Pati/Śiva-tattva) before outer installation, making worship a union of ritual and realization.

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

By speaking of “Brahman” being established through yoga and meditation, it points to the transcendent reality beyond mere creation-functions—aligned with Śiva as Pati, the supreme principle realized inwardly and then expressed outwardly.

What ritualistic or Yogic practice is highlighted here?

Pāśupata-oriented yoga with dhyāna: disciplined union and contemplative absorption that culminate in “sthāpana” (establishment/installation) of the supreme principle on earth—implying sanctification of place through realized consciousness.