Shloka 97

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

Devanagari script

देवदानवयक्षेन्द्रसिद्धचारणसेवितः तत्रापि मम ते पुत्रा भविष्यन्ति महौजसः

Transliteration

devadānavayakṣendrasiddhacāraṇasevitaḥ tatrāpi mama te putrā bhaviṣyanti mahaujasaḥ

Translation

那境界为诸天、达那婆、夜叉之主、悉地者与查罗那所侍奉礼敬。于彼处亦然，卿所爱者，我之诸子将诞生——具大灵耀与威光——堪能奉持主宰（Pati），引导受缚之众生（paśu）超越系缚（pāśa）。

Word by Word

• deva: gods

• dānava: titans/anti-gods

• yakṣa-indra: lord of the Yakṣas (Kubera-like overlord)

• siddha: perfected being

• cāraṇa: celestial bard

• sevitaḥ: served/attended/honored

• tatra api: there also

• mama: my

• te: your/for you, O dear one

• putrāḥ: sons/offspring

• bhaviṣyanti: will be/become

• mahaujasaḥ: of great radiance, power, and spiritual vigor

Speaker

Suta Goswami (narrating an internal divine assurance within the Purana’s creation-lineage context)

Characters & Entities

• Devas
• Danavas
• Yakshas
• Siddhas
• Charanas
• Shiva

FAQs

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

It frames the Shaiva realm as universally revered—served by Devas and perfected beings—implying that Linga-centered devotion is not sectarian but upheld across cosmic orders, and that powerful lineages arise to protect and propagate that worship.

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

By implying a realm honored by all classes of celestial beings and by promising “mahaujasa” offspring, it points to Shiva-tattva as Pati—the supreme source of spiritual potency—whose grace generates enlightened agencies that help paśus transcend pāśa.

What ritualistic or Yogic practice is highlighted here?

Indirectly, it supports the Pāśupata orientation: the rise of spiritually powerful lineages (mahaujasaḥ) suggests transmission of Shaiva discipline—Pashupata Yoga and Linga-upāsanā—through authorized progeny/teachers rather than mere worldly power.