Shloka 66

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

Devanagari script

योगात्मानो महात्मानः सर्वे योगसमन्विताः प्राप्य माहेश्वरं योगं रुद्रलोकाय ते गताः

Transliteration

yogātmāno mahātmānaḥ sarve yogasamanvitāḥ prāpya māheśvaraṃ yogaṃ rudralokāya te gatāḥ

Translation

那些大灵之士，以瑜伽为自性，皆具足瑜伽行持；证得“大自在天之瑜伽”（Maheśvara‑Yoga）后，便往诣鲁陀罗之界——鲁陀罗界（Rudraloka）。

Word by Word

• योगात्मानः: whose nature is Yoga / absorbed in Yoga

• महात्मानः: great-souled, exalted beings

• सर्वे: all

• योगसमन्विताः: endowed with (complete) Yoga, fully disciplined

• प्राप्य: having attained

• माहेश्वरं योगम्: the Yoga belonging to Maheśvara (Śiva), Śaiva/Pāśupata Yoga

• रुद्रलोकाय: to Rudra’s realm (Rudraloka)

• ते: they

• गताः: went, attained (that state/realm)

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Rudra
• Maheśvara

FAQs

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

It frames Linga-centered Śaiva practice as culminating in Maheśvara-Yoga—inner union with Śiva (Pati)—whose fruit is attainment of Rudraloka, not merely worldly merit.

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

Śiva is indicated as Maheśvara/Pati, the supreme Lord whose own Yoga is a liberating power: by realizing that Śaiva Yoga, the bound soul (paśu) transcends bonds (pāśa) and reaches Rudra’s realm.

What ritualistic or Yogic practice is highlighted here?

Maheśvara-Yoga (Śaiva/Pāśupata Yoga) is highlighted—yogic discipline and absorption oriented to Rudra, implying integrated devotion, restraint, and contemplative union leading to Śiva-loka.