Shloka 25

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

Devanagari script

द्विजश्रेष्ठा भविष्यन्ति योगात्मानो दृढव्रताः सुमुखो दुर्मुखश्चैव दुर्दरो दुरतिक्रमः

Transliteration

dvijaśreṣṭhā bhaviṣyanti yogātmāno dṛḍhavratāḥ sumukho durmukhaścaiva durdaro duratikramaḥ

Translation

Mereka akan menjadi yang terunggul dalam kalangan dvija (dua kali lahir)—jiwa yang berakar dalam Yoga dan teguh pada nazar: Sumukha, Durmukha, Durdara, dan Duratikrama.

Word by Word

• dvija-śreṣṭhāḥ: best among the twice-born (Brahmin sages)

• bhaviṣyanti: will become/shall be

• yoga-ātmānaḥ: whose very nature is Yoga, inwardly established in yogic discipline

• dṛḍha-vratāḥ: steadfast in vows/observances (vrata)

• sumukhaḥ: Sumukha (proper name, ‘good-faced/auspicious’)

• durmukhaḥ: Durmukha (proper name, ‘difficult-faced’)

• ca eva: and indeed

• durdaraḥ: Durdara (proper name, ‘hard to split/unyielding’)

• dur-atikramaḥ: Duratikrama (proper name, ‘hard to surpass/overcome’).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It highlights that the foremost adhikārins for Linga-pūjā are those established in Yoga and unwavering vrata—purity of conduct and inner discipline are presented as the foundation for approaching Pati (Shiva) through the Linga.

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

By presenting yogic, vow-steady exemplars arising under Shaiva influence, the verse implies Shiva-tattva as the power that stabilizes the pashu (individual soul) through yoga and niyama, enabling transcendence of pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Dṛḍha-vrata joined with yoga—i.e., disciplined observances (niyama/vrata) aligned with Pāśupata-oriented yogic interiority, emphasizing steadiness rather than mere external ritual.