Shloka 104

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

Devanagari script

तदाप्यहं भविष्यामि वाराणस्यां महामुनिः नाम्ना वै लाङ्गली भीमो यत्र देवाः सवासवाः

Transliteration

tadāpyahaṃ bhaviṣyāmi vārāṇasyāṃ mahāmuniḥ nāmnā vai lāṅgalī bhīmo yatra devāḥ savāsavāḥ

Translation

അപ്പോഴും ഞാൻ വാരാണസിയിൽ മഹാമുനിയായി പ്രത്യക്ഷപ്പെടും—ലാംഗലീ ഭീമ എന്ന നാമത്തിൽ—ഇന്ദ്രനോടുകൂടി ദേവന്മാർ വസിക്കുന്ന ആ സ്ഥലത്ത്.

Word by Word

• tadā api: even then/at that time also

• aham: I

• bhaviṣyāmi: I shall become/I shall manifest

• vārāṇasyām: in Vārāṇasī (Kāśī)

• mahāmuniḥ: a great sage

• nāmnā: by name

• vai: indeed

• lāṅgalī: Lāṅgalī (proper name

• bhīmaḥ: Bhīma (proper name

• yatra: where

• devāḥ: the gods

• sa-vāsavāḥ: together with Vāsava (Indra)

Speaker

Suta Goswami (narrating an internal divine proclamation within the Linga Purana narrative)

Characters & Entities

• Varanasi (Kashi)
• Devas
• Indra (Vasava)
• Lāṅgalī Bhīma

FAQs

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

It anchors Linga-centered Shaiva sanctity in Vārāṇasī by stating Shiva’s special manifestation there, making the tirtha a living support (ādhāra) for devotion, darśana, and Linga-upāsanā where divine presence is concentrated.

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

Shiva-tattva is shown as freely self-manifesting (svatantra) for the welfare of beings—appearing in a sage-form while remaining the transcendent Pati whose grace is accessible in sacred space like Kāśī.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights tirtha-sevā and darśana in Kāśī; by implication for Pāśupata practice, it supports upāsanā through sacred residence/pilgrimage and focused Shiva-remembrance where devas themselves gather.