Shloka 118

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

Devanagari script

तदाप्यहं भविष्यामि सहिष्णुर्नाम नामतः पुरं भद्रवटं प्राप्य कलौ तस्मिन् युगान्तिके

Transliteration

tadāpyahaṃ bhaviṣyāmi sahiṣṇurnāma nāmataḥ puraṃ bhadravaṭaṃ prāpya kalau tasmin yugāntike

Translation

Auch dann werde Ich mich offenbaren—dem Namen nach Sahiṣṇu—und, die Stadt Bhadravaṭa erreichend, werde Ich in jenem Kali-Zeitalter nahe der Wende des Yuga erscheinen, um den Pfad des Pati (Śiva) für die gebundenen paśu zu bewahren.

Word by Word

• tadā api: even then

• aham: I

• bhaviṣyāmi: shall become/shall manifest

• sahiṣṇuḥ: Sahiṣṇu (the Forbearing One, a name/title)

• nāma: by the name

• nāmataḥ: as named/nominally

• puram: city

• bhadravaṭam: Bhadravaṭa (proper noun, place-name)

• prāpya: having reached

• kalau: in Kali(-yuga)

• tasmin: in that

• yugāntike: at/near the end or juncture of the yuga

Speaker

Suta Goswami (narrating Shiva’s declaration/prophecy within the Purana’s dialogue stream)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-centered Shaiva dharma as sustained by Shiva’s compassionate manifestation in Kali-yuga, implying that worship and discipline remain effective because Pati actively supports the path for the paśu.

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

Shiva-tattva is shown as forbearance and grace—Shiva willingly manifests as “Sahiṣṇu” to guide embodied souls bound by pāśa, indicating the Lord’s sovereign freedom (svātantrya) and saving intent.

What ritualistic or Yogic practice is highlighted here?

While no single rite is named, the verse signals the Kali-yuga applicability of the Pāśupata orientation—devotion to Pati through Linga-pūjā and disciplined sādhana aimed at loosening pāśa and restoring right conduct.