Shloka 44

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

Devanagari script

तदाप्यहं भविष्यामि ऋषभो नाम नामतः तत्रापि मम ते पुत्रा भविष्यन्ति महौजसः

Transliteration

tadāpyahaṃ bhaviṣyāmi ṛṣabho nāma nāmataḥ tatrāpi mama te putrā bhaviṣyanti mahaujasaḥ

Translation

「その時であっても、我は顕現する――名はリシャバと知られよう。そこでもまた、我が子らは大いなる霊威を具して生まれる。」

Word by Word

• तदा अपि (tadā api): even then/at that time also

• अहम् (aham): I

• भविष्यामि (bhaviṣyāmi): shall become/shall manifest

• ऋषभः (ṛṣabhaḥ): Ṛṣabha (the ‘Bull’, a title/name)

• नाम (nāma): by name

• नामतः (nāmataḥ): as designated/nominally

• तत्र अपि (tatra api): there also/in that realm too

• मम (mama): of me/my

• ते (te): those

• पुत्राः (putrāḥ): sons/emanated progeny

• भविष्यन्ति (bhaviṣyanti): will come to be/will be born

• महौजसः (mahaujasaḥ): of great ojas (vital-spiritual potency), mighty

Speaker

Suta Goswami (narrating Shiva’s self-declaration within the Purana’s internal dialogue)

Characters & Entities

• Shiva
• Rishabha

FAQs

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

It frames Linga-devotion within recurring cosmic cycles: the Pati (Shiva) repeatedly manifests to re-establish dharma and the pathways of worship and yoga, ensuring continuity of Shaiva practice and realization.

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

Shiva-tattva is shown as sovereign and self-manifesting (svatantra): the Lord is not bound like the pashu, but freely assumes names and forms (here “Ṛṣabha”) to guide beings beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The emphasis is on yogic potency (ojas) and tapas-born spiritual power—hallmarks of Pashupata-oriented discipline—suggesting that Shiva’s lineage and teachings cultivate inner force that supports both puja and liberation.