Shloka 111

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

Devanagari script

प्राप्य माहेश्वरं योगं रुद्रलोकाय ते गतः परिवर्ते चतुर्विंशे व्यास ऋक्षो यदा विभो

Transliteration

prāpya māheśvaraṃ yogaṃ rudralokāya te gataḥ parivarte caturviṃśe vyāsa ṛkṣo yadā vibho

Translation

证得“摩诃伊湿伐罗瑜伽”之后，他前往鲁陀罗之界。并且在第二十四次轮回周期中，噢主宰，当Ṛkṣa成为毗耶娑（编纂吠陀者）之时……

Word by Word

• प्राप्य: having attained

• माहेश्वरं: belonging to Maheshvara (Shiva), Shaiva

• योगं: yoga, liberating discipline

• रुद्रलोकाय: to Rudra-loka, Shiva’s realm

• ते: he/that one (the person spoken of)

• गतः: went, departed

• परिवर्ते: in the cycle/turning (of time, manvantara/parivarta)

• चतुर्विंशे: in the twenty-fourth

• व्यासः: Vyasa, the Veda-arranger

• ऋक्षः: Ṛkṣa (a proper name, here as a Vyasa-figure)

• यदा: when

• विभो: O Mighty One, O Lord

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Rudra
• Vyasa
• Ṛkṣa

FAQs

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

It links devotion to Maheshvara with the highest fruit—entry into Rudra’s realm—implying that Linga-centered Shaiva worship is meant to mature into Maheshvara-yoga (inner realization of Pati), not remain only external ritual.

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

Shiva is indicated as Pati, the sovereign Lord whose own loka is attained by those perfected in Shaiva yoga; liberation is portrayed as nearness/communion with Rudra rather than mere worldly merit.

What ritualistic or Yogic practice is highlighted here?

Maheshvara-yoga (aligned with Pashupata discipline): withdrawing the pashu (individual soul) from pasha (bondage) through Shaiva contemplation and observance, culminating in Rudraloka-gati (attainment of Shiva’s abode).