Shloka 50

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

Devanagari script

तत्रापि मम ते पुत्रा भविष्यन्ति दृढव्रताः बलबन्धुर्निरामित्रः केतुशृङ्गस्तपोधनः

Transliteration

tatrāpi mama te putrā bhaviṣyanti dṛḍhavratāḥ balabandhurnirāmitraḥ ketuśṛṅgastapodhanaḥ

Translation

అక్కడ కూడా నా ఆ కుమారులు దృఢవ్రతులై జన్మింతురు—బలబంధు, నిరామిత్ర, కేతుశృంగ, మరియు తపోధన; వీరి ధనం తపస్సే।

Word by Word

• tatra api: there also

• mama: my

• te: those/your (contextual reference to the addressed party)

• putrāḥ: sons

• bhaviṣyanti: will come to be/will be born

• dṛḍha-vratāḥ: steadfast in vows

• bala-bandhuḥ: Balabandhu (proper name

• nirāmitraḥ: Nirāmitra (proper name

• ketu-śṛṅgaḥ: Ketuśṛṅga (proper name

• tapaḥ-dhanaḥ: Tapodhana (proper name

Speaker

Suta Goswami (narrating the Purana to the sages, recounting an internal creation-lineage account)

Characters & Entities

• Balabandhu
• Nirāmitra
• Ketuśṛṅga
• Tapodhana

FAQs

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

It frames Shiva-oriented dharma through dṛḍha-vrata (steadfast vows) and tapas, implying that eligibility for Linga-puja is strengthened by disciplined conduct that purifies the pashu (individual soul) from pasha (bondage).

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

Indirectly, it reflects Shiva-tattva as the source that empowers vow, fearlessness, and ascetic wealth—qualities that turn the soul toward Pati (the Lord) through inner purification rather than mere worldly lineage.

What ritualistic or Yogic practice is highlighted here?

The verse highlights vrata and tapas as core disciplines—key supports of Pashupata-style sadhana—where restraint, observance, and austerity become the practical means to weaken pasha and orient the pashu toward Pati.