Shloka 107

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

Devanagari script

विमला ब्रह्मभूयिष्ठा रुद्रलोकाय संस्थिताः परिवर्ते त्रयोविंशे तृणबिन्दुर्यदा मुनिः

Transliteration

vimalā brahmabhūyiṣṭhā rudralokāya saṃsthitāḥ parivarte trayoviṃśe tṛṇabinduryadā muniḥ

Translation

วิมลา—ผู้เหมาะยิ่งต่อภาวะแห่งพรหมัน—ได้สถิตในโลกของรุทระ เหตุนี้เกิดขึ้นในปริวรรตที่ยี่สิบสาม เมื่อมุนีตฤณบินทุปรากฏ

Word by Word

• विमला (vimalā): Vimalā (the pure one)

• ब्रह्मभूयिष्ठा (brahmabhūyiṣṭhā): exceedingly qualified for Brahmanhood / near to Brahman-realization

• रुद्रलोकाय (rudralokāya): to Rudra’s realm (Rudraloka)

• संस्थिताः (saṃsthitāḥ): established, attained, came to rest

• परिवर्ते (parivarte): in the cycle/period (parivarta, manvantara-cycle)

• त्रयोविंशे (trayoviṃśe): in the twenty-third

• तृणबिन्दुः (tṛṇabinduḥ): Tṛṇabindu (name of a sage)

• यदा (yadā): when

• मुनिः (muniḥ): the sage

Speaker

Suta Goswami

Characters & Entities

• Rudra (Shiva)
• Vimala (Vimalā)
• Trinabindu (Tṛṇabindu)

FAQs

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

It links spiritual purity and Brahman-realization (brahmabhūyiṣṭhā) with attaining Rudraloka, implying that Linga-centered devotion and Shaiva discipline ultimately culminate in proximity to Rudra (Pati), beyond ordinary karmic cycles.

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

Shiva is indicated as Rudra, the transcendent Lord whose realm is the destination for the purified pashu (soul) when pasha (bondage) is weakened—signaling Shiva-tattva as the supreme refuge and final resting-place.

What ritualistic or Yogic practice is highlighted here?

No single rite is named, but the emphasis is on inner purification (vimalatā) and Brahman-oriented realization—core outcomes of Pāśupata-aligned sādhanā and Linga-upāsanā leading to Rudra’s abode.