Shloka 92

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

Devanagari script

हिमवच्छिखरे रम्ये जटायुर्यत्र पर्वतः तत्रापि मम ते पुत्रा भविष्यन्ति महौजसः

Transliteration

himavacchikhare ramye jaṭāyuryatra parvataḥ tatrāpi mama te putrā bhaviṣyanti mahaujasaḥ

Translation

Di puncak Himavat yang indah, tempat berdirinya gunung bernama Jaṭāyu, di sana juga putra-putramu akan lahir dariku—bercahaya besar dan berdaya kuat.

Word by Word

• हिमवत्-शिखरे: on the peak of Himavat (the Himalaya)

• रम्ये: delightful, beautiful

• जटायुः: (named) Jaṭāyu

• यत्र: where

• पर्वतः: mountain

• तत्र अपि: there also

• मम: of me, from me

• ते: your

• पुत्राः: sons

• भविष्यन्ति: will come to be, will be born

• महौजसः: of great ojas (splendour, vigor, spiritual potency)

Speaker

Suta Goswami (narrating an internal prophetic statement within the Purana’s lineage narrative)

Characters & Entities

• Himavat
• Jaṭāyu (as a place-name/mountain)

FAQs

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

It anchors Shaiva sacred geography: the Himalaya is presented as a kṣetra where Shiva’s power manifests through divinely potent progeny, implying that worship in such places is especially conducive to receiving Shiva’s anugraha (grace).

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

Shiva-tattva is suggested as the source of mahā-ojas—spiritual potency that can manifest in the world as empowered beings, showing Pati (the Lord) as the ultimate generator and sustainer of power beyond ordinary pasha-bound limitations.

What ritualistic or Yogic practice is highlighted here?

No explicit rite is stated, but the verse implicitly highlights kṣetra-sevā (pilgrimage/service to sacred Shaiva places) and the Pāśupata orientation of seeking ojas through proximity to Shiva’s kṣetras and disciplined devotion.