Shloka 61

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

Devanagari script

तत्रापि मम ते पुत्रा भविष्यन्ति तपोधनाः सुधामा काश्यपश्चैव वासिष्ठो विरजास्तथा

Transliteration

tatrāpi mama te putrā bhaviṣyanti tapodhanāḥ sudhāmā kāśyapaścaiva vāsiṣṭho virajāstathā

Translation

ณ ที่นั้นด้วย บุตรของเราจักบังเกิด ผู้มั่งคั่งด้วยทรัพย์แห่งตบะ คือ สุธามา กาศยปะ วาสิษฐะ และวิรชา

Word by Word

• tatra api: there also

• mama: my

• te: those/your (contextual deictic)

• putrāḥ: sons

• bhaviṣyanti: will come to be/will be born

• tapodhanāḥ: whose wealth is austerity, rich in ascetic power

• sudhāmā: Sudhāmā (proper name)

• kāśyapaḥ ca eva: and indeed Kāśyapa

• vāsiṣṭhaḥ: Vāsiṣṭha

• virajāḥ tathā: Virajā as well/likewise

Speaker

Suta Goswami (narrating an internal genealogical/creation account)

Characters & Entities

• Sudhāmā
• Kāśyapa
• Vāsiṣṭha
• Virajā

FAQs

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

It situates Linga-centered Shaiva dharma within a sacred transmission line: tapas-endowed rishis arise in creation to preserve mantra, ritual purity, and the disciplines that support Linga-puja.

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

Indirectly, it reflects Shiva as Pati—the supreme source in whom cosmic order expresses itself through tapas and rishi-lineages, enabling bound souls (pashu) to move toward release from pasha via dharma and sadhana.

What ritualistic or Yogic practice is highlighted here?

Tapas (austerity) is highlighted as the primary sadhana-wealth—foundational to Pashupata-oriented discipline, supporting purity, mantra-japa, and steadfastness in worship.