Shloka 74

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

Devanagari script

तत्रापि मम ते पुत्रा भविष्यन्ति च योगिनः काश्यपो ह्युशनाश्चैव च्यवनो ऽथ बृहस्पतिः

Transliteration

tatrāpi mama te putrā bhaviṣyanti ca yoginaḥ kāśyapo hyuśanāścaiva cyavano 'tha bṛhaspatiḥ

Translation

وہاں بھی میرے وہ بیٹے یوگی بن کر ظاہر ہوں گے—کاشیپ، اُشنا، چَیون، اور پھر برہسپتی۔

Word by Word

• तत्रापि: there also

• मम: of me/my

• ते: those

• पुत्राः: sons

• भविष्यन्ति: will become/will arise

• च: and

• योगिनः: yogins, practitioners established in yoga

• काश्यपः: Kaśyapa

• हि: indeed

• उशनाः: Uśanā (Śukra)

• चैव: and also

• च्यवनः: Cyavana

• अथ: then/next

• बृहस्पतिः: Bṛhaspati

Speaker

Suta (narrating the Purāṇic genealogy and yogic lineages to the sages of Naimiṣāraṇya)

Characters & Entities

• Kashyapa
• Ushana (Shukra)
• Chyavana
• Brihaspati

FAQs

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

It situates renowned Vedic seers within a Shaiva-leaning creation narrative, implying that true spiritual authority (for mantra, ritual, and dharma) is grounded in yogic attainment—supporting Linga worship as a disciplined, lineage-based sādhanā rather than mere external rite.

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

By presenting eminent teachers as “yogins” arising through the cosmic order, the verse points to Shiva-tattva as the inner power of yoga and knowledge—Pati enabling the emergence of illumined guides who help paśus (souls) move toward release from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The emphasis is on yoga-siddhi and yogic qualification of rishis—aligned with Pāśupata orientation where inner discipline, jñāna, and tapas support effective worship (including Linga-pūjā) and the transmission of mantra and dharma.