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

అప్పుడు దుందుభి, శతరూప, ఋచీక, కేతుమాన్—యోగమును ధ్యానమును పొందినవారై—ధ్యానంలో స్థిరపడి భూతలంపై బ్రహ్మతత్త్వాన్ని స్థాపించారు.

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.