Shloka 111

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

Devanagari script

प्राप्य माहेश्वरं योगं रुद्रलोकाय ते गतः परिवर्ते चतुर्विंशे व्यास ऋक्षो यदा विभो

Transliteration

prāpya māheśvaraṃ yogaṃ rudralokāya te gataḥ parivarte caturviṃśe vyāsa ṛkṣo yadā vibho

Translation

మాహేశ్వరయోగాన్ని పొందినవాడు రుద్రలోకానికి వెళ్లెను. ఓ విభో, ఇరవై నాలుగవ పరివర్తంలో ఋక్షుడు వ్యాసుడైనప్పుడు…

Word by Word

• प्राप्य: having attained

• माहेश्वरं: belonging to Maheshvara (Shiva), Shaiva

• योगं: yoga, liberating discipline

• रुद्रलोकाय: to Rudra-loka, Shiva’s realm

• ते: he/that one (the person spoken of)

• गतः: went, departed

• परिवर्ते: in the cycle/turning (of time, manvantara/parivarta)

• चतुर्विंशे: in the twenty-fourth

• व्यासः: Vyasa, the Veda-arranger

• ऋक्षः: Ṛkṣa (a proper name, here as a Vyasa-figure)

• यदा: when

• विभो: O Mighty One, O Lord

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Rudra
• Vyasa
• Ṛkṣa

FAQs

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

It links devotion to Maheshvara with the highest fruit—entry into Rudra’s realm—implying that Linga-centered Shaiva worship is meant to mature into Maheshvara-yoga (inner realization of Pati), not remain only external ritual.

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

Shiva is indicated as Pati, the sovereign Lord whose own loka is attained by those perfected in Shaiva yoga; liberation is portrayed as nearness/communion with Rudra rather than mere worldly merit.

What ritualistic or Yogic practice is highlighted here?

Maheshvara-yoga (aligned with Pashupata discipline): withdrawing the pashu (individual soul) from pasha (bondage) through Shaiva contemplation and observance, culminating in Rudraloka-gati (attainment of Shiva’s abode).