Shloka 43

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

Devanagari script

मत्समीपं गमिष्यन्ति पुनरावृत्तिदुर्लभम् परिवर्ते तु नवमे व्यासः सारस्वतो यदा

Transliteration

matsamīpaṃ gamiṣyanti punarāvṛttidurlabham parivarte tu navame vyāsaḥ sārasvato yadā

Translation

他们将来到我面前——此等成就，历经反复回返亦难再得。并且在第九次世界轮回之际，当名为娑罗湿伐多（Sārasvata）的毗耶娑（Vyāsa）出现时，此事将得圆满。

Word by Word

• mat-samīpam: near me / into my presence

• gamiṣyanti: they will go, they will approach

• punar-āvṛtti: repeated return (to saṃsāra), recurrence

• durlabham: difficult to obtain

• parivarte: in the cycle/turning (of time), in a world-period

• tu: indeed, and

• navame: in the ninth

• vyāsaḥ: Vyāsa (compiler/arranger of revelation)

• sārasvataḥ: Sārasvata (named/connected with Sarasvatī)

• yadā: when

Speaker

Suta Goswami (narrating the Purana’s time-cycle tradition to the sages of Naimisharanya)

Characters & Entities

• Vyasa (Sarasvata)

FAQs

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

It frames Linga-centered Shaiva teaching as a salvific tradition preserved through Vyāsa lineages across time-cycles, aiming at the rare attainment of reaching the Lord (Pati) beyond repeated rebirth.

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

Shiva-tattva is implied as the supreme refuge—approaching ‘my presence’ signifies union with Pati, the one who can sever pāśa (bondage) and end punarāvṛtti for the paśu (bound soul).

What ritualistic or Yogic practice is highlighted here?

No single rite is named; the takeaway is continuity of Shaiva sādhanā—Pashupata-oriented discipline and Linga-pūjā preserved through Vyāsa transmission—whose fruit is the difficult-to-attain freedom from recurrence.