Shloka 86

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

Devanagari script

तदा ऋतञ्जयो नाम व्यासस्तु भविता मुनिः तदाप्यहं भविष्यामि शिखण्डी नाम नामतः

Transliteration

tadā ṛtañjayo nāma vyāsastu bhavitā muniḥ tadāpyahaṃ bhaviṣyāmi śikhaṇḍī nāma nāmataḥ

Translation

Zu jener Zeit wird der Weise Vyāsa der Muni namens Ṛtañjaya sein; und eben zu dieser Zeit werde auch ich erscheinen, dem Namen nach Śikhaṇḍī genannt.

Word by Word

• tadā: at that time

• ṛtañjayaḥ: Rtañjaya (conqueror/establisher of ṛta—cosmic order)

• nāma: named

• vyāsaḥ: Vyasa (the arranger/divider of the Veda)

• tu: indeed

• bhavitā: will become/will be

• muniḥ: sage

• tadā api: even then/at that same time

• aham: I

• bhaviṣyāmi: I shall become/I shall be

• śikhaṇḍī: Śikhaṇḍī (one bearing a crest/peacock-feather tuft

• nāma (nāma): by name

• nāmataḥ: as to the name/nominally

Speaker

Suta Goswami (narrating the Purana’s lineage/manifestation account to the sages of Naimisharanya)

Characters & Entities

• Vyasa
• Rtañjaya
• Shikhandi

FAQs

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

It grounds Linga-worship and Shaiva teaching in an authenticated lineage: the same revelation is preserved through named transmitters (Vyasa and associated sages), ensuring the continuity of Shiva’s dharma and puja-vidhi across ages.

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

By implying divinely guided continuity of scripture and teachers, it reflects Pati (Shiva) as the sovereign regulator of ṛta (cosmic order), who safeguards the means by which pashus (souls) receive liberating knowledge and practice.

What ritualistic or Yogic practice is highlighted here?

The verse does not prescribe a specific rite; it highlights the paramparā principle—initiation and instruction through recognized teachers—which is central to Pashupata-oriented discipline and correct Linga-puja transmission.