Shloka 35

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

Devanagari script

मत्समीपं गमिष्यन्ति पुनरावृत्तिदुर्लभम् सप्तमे परिवर्ते तु यदा व्यासः शतक्रतुः

Transliteration

matsamīpaṃ gamiṣyanti punarāvṛttidurlabham saptame parivarte tu yadā vyāsaḥ śatakratuḥ

Translation

వారు నా సన్నిధికి చేరి, పునరావృత్తి దుర్లభమైన స్థితిని పొందుతారు. మరియు ఏడవ పరివర్తంలో, అప్పుడు వ్యాసుడు ‘శతక్రతు’ (శత యజ్ఞాధిపతి) అవుతాడు।

Word by Word

• mat-samīpam: near to Me (the Supreme Pati)

• gamiṣyanti: they will go/attain

• punar-āvṛtti: repeated return (rebirth in saṃsāra)

• durlabham: hard to obtain / difficult to happen

• saptame: in the seventh

• parivarte: cycle/turning (of time, yuga-manvantara rotation)

• tu: indeed

• yadā: when

• vyāsaḥ: Vyāsa (arranger of the Veda, guru of dharma)

• śatakratuḥ: Śatakratu, Indra (performer/lord of a hundred sacrifices)

Speaker

Suta Goswami (narrating the Purva-Bhaga tradition to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Vyasa
• Indra (Shatakratu)

FAQs

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

It frames Linga-centered Shaiva devotion as a means to attain Shiva-sannidhya (nearness to Pati), where punarāvṛtti (return to saṃsāra) becomes rare—implying liberation through the Lord’s grace rather than mere ritual merit.

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

Shiva is implied as Pati—the supreme refuge and final proximity for the pashu (individual soul). Nearness to Him loosens pāśa (bondage), making rebirth difficult, indicating His role as the liberator beyond cyclic time.

What ritualistic or Yogic practice is highlighted here?

The verse points to the fruit of sustained Shaiva sādhanā—Pashupata-oriented devotion/discipline culminating in Shiva-samīpatā (approach to the Lord). The mention of Śatakratu also contrasts sacrificial power with the higher Shaiva goal of release from punarāvṛtti.