Shloka 93

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

Devanagari script

हिरण्यनाभः कौशल्यो लोकाक्षी कुथुमिस् तथा ईश्वरा योगधर्माणः सर्वे ते ह्यूर्ध्वरेतसः

Transliteration

hiraṇyanābhaḥ kauśalyo lokākṣī kuthumis tathā īśvarā yogadharmāṇaḥ sarve te hyūrdhvaretasaḥ

Translation

हिरण्यनाभः कौशल्यो लोकाक्षी कुथुमिस् तथा। ईश्वरा योगधर्माणः सर्वे ते ह्यूर्ध्वरेतसः॥

Word by Word

• हिरण्यनाभः: Hiraṇyanābha (a yogic Rudra/sage-name)

• कौशल्यः: Kauśalya (a yogic Rudra/sage-name)

• लोकाक्षी: Lokākṣī (a yogic Rudra/sage-name)

• कुथुमिस्: Kuthumis (a yogic Rudra/sage-name)

• तथा: and

• ईश्वराः: the Īśvaras/lordly ones (spiritual adepts)

• योगधर्माणः: those established in the dharmas/observances of Yoga

• सर्वे: all

• ते: they

• हि: indeed

• ऊर्ध्वरेतसः: ūrdhvaretas—those whose vital seed/energy is turned upward (brahmacarya, sublimation for liberation).

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 links Linga-centered Shaiva practice with yogic mastery: the devotees/adepts named here are described as ūrdhvaretas, indicating purity, restraint, and upward-directed consciousness—qualities considered essential for approaching the Linga as Pati (Śiva) beyond pasha (bondage).

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

By highlighting “Īśvaras established in Yoga-dharma,” it implies Shiva-tattva as sovereign consciousness (Pati) realized through yogic discipline—where the pashu (individual soul) transcends pasha by inner ascent rather than mere external action.

What ritualistic or Yogic practice is highlighted here?

Urdhvareta-brahmacarya: conserving and sublimating generative energy (bindu/vīrya) through Yoga observances, a hallmark of Pashupata-leaning ascetic discipline supporting meditation on Śiva and Linga-upāsanā.