Shloka 131

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

Devanagari script

तत्रापि मम ते पुत्रा भविष्यन्ति तपस्विनः कुशिकश् चैव गर्गश् च मित्रः कौरुष्य एव च

Transliteration

tatrāpi mama te putrā bhaviṣyanti tapasvinaḥ kuśikaś caiva gargaś ca mitraḥ kauruṣya eva ca

Translation

وہاں بھی میرے یہ بیٹے تپسوی رِشی بن کر پیدا ہوں گے—کوشِک، گرگ، مِتر اور کَورُشیہ۔

Word by Word

• tatra api: there also/in that place too

• mama: my

• te: these/your (contextual demonstrative)

• putrāḥ: sons

• bhaviṣyanti: will become/will be born

• tapasvinaḥ: endowed with tapas, ascetics

• kuśikaḥ: Kuśika (name of a sage)

• ca eva: and indeed

• gargaḥ: Garga (name of a sage)

• ca: and

• mitraḥ: Mitra (name of a sage)

• kauruṣyaḥ: Kauruṣya (name of a sage)

• eva ca: and also/indeed

Speaker

Suta Goswami (narrating Purāṇic genealogy to the sages of Naimiṣāraṇya)

Characters & Entities

• Kuśika
• Garga
• Mitra
• Kauruṣya

FAQs

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

It situates Linga-Purāṇa’s Shaiva transmission within rishi lineages: tapas-driven sages arise to preserve Vedic observance and the disciplines that later support Śiva-pūjā and Linga installation.

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

Indirectly, it reflects Śiva as Pati (Lord) who uplifts paśus (souls) through tapas and dharma: ascetic rishis become instruments for loosening pāśa (bondage) by right knowledge and practice.

What ritualistic or Yogic practice is highlighted here?

Tapas (austerity) is emphasized—central to Pāśupata-oriented purification, strengthening adhikāra for mantra, pūjā, and sustained Śiva-upāsanā.