Shloka 31
एकोनविंशतिशिवावतारवर्णनम्
Description of the Nineteen Manifestations/Avatāras of Śiva
नाम्ना वै लांगली भीमो यत्र देवाः सवासवाः । द्रक्ष्यंति मां कलौ तस्मिन्भवं चैव हलायुधम्
nāmnā vai lāṃgalī bhīmo yatra devāḥ savāsavāḥ | drakṣyaṃti māṃ kalau tasminbhavaṃ caiva halāyudham
In that Kali age, the Devas—together with Indra—will behold me there, renowned by the name “Lāṅgalī Bhīma”; and they will also see Bhava (Śiva) Himself as Hālāyudha, the bearer of the plough.
Lord Shiva (as the narrator of His own forms in the Śatarudrasaṃhitā context)
Tattva Level: pati
Shiva Form: Mahādeva
Jyotirlinga: Viśvanātha
Sthala Purana: Continuing the Kāśī frame: in Kali, even devas come for darśana—emphasizing Kāśī as a theophanic stage where Śiva reveals and conceals forms for cosmic pedagogy. The unusual epithets (Lāṅgalī Bhīma, Hālāyudha) signal localized/age-specific manifestations that draw beings toward recognition of Bhava.
Significance: Deva-darśana motif heightens the kṣetra’s status: if even devas seek Śiva there, human pilgrimage and worship are portrayed as especially efficacious for pāpa-kṣaya and mokṣa.
Cosmic Event: Kali-yuga explicitly mentioned
FAQs
The verse highlights Śiva’s compassionate willingness to be known by specific names and forms in Kali Yuga, so that even in spiritually difficult times beings can recognize, remember, and approach Him through accessible Saguna manifestations.
It supports Saguna-upāsanā: Śiva allows devotees and even the Devas to ‘see’ Him through identifiable forms and epithets. Such form-based devotion culminates in inner recognition of Śiva as Bhava (the ever-becoming Lord), harmonizing outer worship (including Liṅga worship) with inward realization.
A practical takeaway is nāma-smaraṇa (remembrance of Śiva’s names) and form-contemplation (dhyāna) on Bhava/Śiva. Devotees may pair this with Panchākṣarī japa—“Om Namaḥ Śivāya”—as a Kali Yuga–appropriate discipline.