Shloka 129

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

Devanagari script

दिव्यां मेरुगुहां पुण्यां त्वया सार्धं च विष्णुना भविष्यामि तदा ब्रह्मंल् लकुली नाम नामतः

Transliteration

divyāṃ meruguhāṃ puṇyāṃ tvayā sārdhaṃ ca viṣṇunā bhaviṣyāmi tadā brahmaṃl lakulī nāma nāmataḥ

Translation

„In der göttlichen und heiligen Höhle des Meru werde Ich dann, zusammen mit dir und mit Viṣṇu, erscheinen—o Brahmā—dem Namen nach als Lakulī (Lakulīśa).“

Word by Word

• दिव्याम्: divine, celestial

• मेरुगुहाम्: the cave of Mount Meru

• पुण्याम्: holy, merit-bestowing

• त्वया सार्धम्: together with you

• च: and

• विष्णुना: with Viṣṇu

• भविष्यामि: I shall become / I shall manifest

• तदा: then

• ब्रह्मन्: O Brahmā (vocative)

• लकुली: Lakulī (Lakulīśa)

• नाम: name

• नामतः: by name, in designation

Speaker

Shiva (as Pati) addressing Brahma within Suta’s narration

Characters & Entities

• Shiva
• Vishnu
• Brahma
• Meru

FAQs

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

It situates Shiva’s deliberate manifestation as Lakulīśa in a sanctified Meru setting, grounding Linga-centered Shaiva practice in an authoritative avatāra who establishes the Pāśupata path of worship, discipline, and liberation.

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

Shiva is shown as Pati—the sovereign Lord who freely assumes a name and form for the sake of guiding pashus (souls). His manifestation is not compelled by karma (pāśa) but arises from divine will to reveal a liberating doctrine.

What ritualistic or Yogic practice is highlighted here?

The verse points to the Pāśupata transmission associated with Lakulīśa—an initiatory, discipline-based yoga leading the bound soul (pashu) beyond bondage (pāśa) through devotion, observance, and Shiva-oriented realization.