Shloka 99

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

Devanagari script

प्राप्य माहेश्वरं योगं रुद्रलोकाय ते गताः एकविंशे पुनः प्राप्ते परिवर्ते क्रमागते

Transliteration

prāpya māheśvaraṃ yogaṃ rudralokāya te gatāḥ ekaviṃśe punaḥ prāpte parivarte kramāgate

Translation

既得大自在天之瑜伽（Maheśvara-yoga），他们便往鲁陀罗之界而去。其后，当第二十一轮回依次而返时，亦复按其正序再度到来。

Word by Word

• प्राप्य: having attained

• माहेश्वरं: pertaining to Maheśvara (Śiva), of Maheśvara

• योगं: the yoga (discipline/union)

• रुद्रलोकाय: to Rudra-loka, the realm of Rudra

• ते: they

• गताः: went/attained (a state)

• एकविंशे: in the twenty-first

• पुनः: again

• प्राप्ते: having arrived/when it had come

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

• क्रमागते: arrived according to sequence, in proper order

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Rudra
• Maheśvara

FAQs

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

It links Śiva-oriented practice (Maheśvara-yoga, typically supported by Linga-bhakti and Śiva-upāsanā) to a concrete fruit: ascent to Rudra’s realm, showing how devotion and yogic discipline toward Pati (Śiva) elevate the Pashu beyond ordinary karmic destinations.

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

Śiva appears as Pati—the sovereign Lord whose realm (Rudraloka) is attained through Maheśvara-yoga—implying that liberation and higher states are governed by alignment with Śiva-tattva rather than mere ritual merit, and that time-cycles proceed under the cosmic order he upholds.

What ritualistic or Yogic practice is highlighted here?

Maheśvara-yoga (Śiva-centered yoga), aligned with Pāśupata orientation: disciplining the self (Pashu) toward union with Pati, loosening Pāśa (bondage) and culminating in higher loka-attainment such as Rudraloka.