Shloka 60

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

Devanagari script

तदाप्यहं भविष्यामि वालिर्नाम महामुनिः वालखिल्याश्रमे पुण्ये पर्वते गन्धमादने

Transliteration

tadāpyahaṃ bhaviṣyāmi vālirnāma mahāmuniḥ vālakhilyāśrame puṇye parvate gandhamādane

Translation

«وحينئذٍ أيضًا سأكون ناسكًا عظيمًا يُدعى فالي، مقيمًا في أشرم الفالاخيليّات الطاهر، على الجبل المقدّس غندهمادنه.»

Word by Word

• tadā api: then also

• aham: I

• bhaviṣyāmi: shall become/shall be

• vāliḥ nāma: named Vāli

• mahā-muniḥ: a great sage

• vālakhilya-āśrame: in the hermitage of the Vālakhilyas

• puṇye: holy, merit-bestowing

• parvate: on the mountain

• gandhamādane: (on) Gandhamādana (the fragrant mountain).

Speaker

Suta Goswami (narrating a prophetic/self-referential manifestation account within the Purana’s Shiva-centric narrative)

Characters & Entities

• Vālakhilyas
• Gandhamādana

FAQs

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

It situates Shiva’s grace and guidance in a specific sacred geography—Gandhamādana and the Vālakhilya-āśrama—implying that Linga-pūjā and tapas in such tīrthas become powerful means for the paśu (bound soul) to approach Pati (Shiva).

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

By indicating a deliberate ‘becoming’ as a mahāmuni, it reflects Shiva-tattva as free (svatantra) and compassionate, assuming forms to instruct beings—loosening pāśa (bondage) through dharma, tapas, and right knowledge.

What ritualistic or Yogic practice is highlighted here?

The verse highlights tapas and āśrama-based discipline—an ascetic, Pāśupata-aligned yogic mode—where purity of place and practice supports inner transformation alongside Shiva-oriented worship.