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Shloka 97

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

देवदानवयक्षेन्द्रसिद्धचारणसेवितः तत्रापि मम ते पुत्रा भविष्यन्ति महौजसः

devadānavayakṣendrasiddhacāraṇasevitaḥ tatrāpi mama te putrā bhaviṣyanti mahaujasaḥ

ఆ లోకం దేవులు, దానవులు, యక్షేంద్రులు, సిద్ధులు, చారణులు సేవించి పూజించుచున్నారు. ఓ ప్రియమా, అక్కడ కూడా నా కుమారులు మహౌజస్సులు గా జన్మించుదురు—పతి శివుని ఆశ్రయించి పశువులను పాశబంధనమునుండి దాటించగలవారు.

devagods
deva:
dānavatitans/anti-gods
dānava:
yakṣa-indralord of the Yakṣas (Kubera-like overlord)
yakṣa-indra:
siddhaperfected being
siddha:
cāraṇacelestial bard
cāraṇa:
sevitaḥserved/attended/honored
sevitaḥ:
tatra apithere also
tatra api:
mamamy
mama:
teyour/for you, O dear one
te:
putrāḥsons/offspring
putrāḥ:
bhaviṣyantiwill be/become
bhaviṣyanti:
mahaujasaḥof great radiance, power, and spiritual vigor
mahaujasaḥ:

Suta Goswami (narrating an internal divine assurance within the Purana’s creation-lineage context)

D
Devas
D
Danavas
Y
Yakshas
S
Siddhas
C
Charanas
S
Shiva

FAQs

It frames the Shaiva realm as universally revered—served by Devas and perfected beings—implying that Linga-centered devotion is not sectarian but upheld across cosmic orders, and that powerful lineages arise to protect and propagate that worship.

By implying a realm honored by all classes of celestial beings and by promising “mahaujasa” offspring, it points to Shiva-tattva as Pati—the supreme source of spiritual potency—whose grace generates enlightened agencies that help paśus transcend pāśa.

Indirectly, it supports the Pāśupata orientation: the rise of spiritually powerful lineages (mahaujasaḥ) suggests transmission of Shaiva discipline—Pashupata Yoga and Linga-upāsanā—through authorized progeny/teachers rather than mere worldly power.