Shloka 69

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

Devanagari script

भविष्यति महावीर्यं वेदशीर्षश् च पर्वतः हिमवत्पृष्ठमासाद्य सरस्वत्यां नगोत्तमे

Transliteration

bhaviṣyati mahāvīryaṃ vedaśīrṣaś ca parvataḥ himavatpṛṣṭhamāsādya sarasvatyāṃ nagottame

Translation

大いなる威力を具えた山が起こり、その名をヴェーダシールシャという。ヒマヴァットの山腹に至り、サラスヴァティーのほとりに立つであろう、ああ山々の最勝者よ—主（パティ）への帰依者のためにその地を浄め、束縛された者（パシュ）の縄（パーシャ）を緩めるダルマの絆を強める。

Word by Word

• भविष्यति: will be/shall come to be

• महावीर्यम्: of great power, immense potency

• वेदशीर्षः: Vedaśīrṣa (name of a mountain

• च: and

• पर्वतः: mountain

• हिमवत्पृष्ठम्: the back/slopes of Himavat (Himalaya)

• आसाद्य: having reached, attaining

• सरस्वत्याम्: on/at the Sarasvatī (river/region)

• नगोत्तमे: O best of mountains (vocative).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Sarasvati
• Himavat
• Vedaśīrṣa

FAQs

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

It frames sacred geography—Sarasvatī and Himavat—as divinely empowered locations where Shiva-oriented dharma is strengthened, implying that tīrtha-sevā and worship performed there become especially potent for devotion to the Pati (Shiva).

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

By emphasizing “mahāvīrya” (immense potency) manifesting through a sacred mountain and river-region, it reflects Shiva-tattva as immanent power that sanctifies space and supports the paśu’s movement from pāśa-bound limitation toward liberation.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-yātrā and tīrtha-snāna (pilgrimage and sacred bathing) are implied as supportive disciplines; in Shaiva framing, such practices prepare the paśu for steadier Pashupata-oriented worship and inner purification.