Shloka 73

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

Devanagari script

तदाप्यहं भविष्यामि गोकर्णो नाम नामतः भविष्यति सुपुण्यं च गोकर्णं नाम तद्वनम्

Transliteration

tadāpyahaṃ bhaviṣyāmi gokarṇo nāma nāmataḥ bhaviṣyati supuṇyaṃ ca gokarṇaṃ nāma tadvanam

Translation

അപ്പോഴും ഞാൻ ‘ഗോകർണ’ എന്ന നാമത്തിൽ അറിയപ്പെടും; ആ വനവും ‘ഗോകർണ’ എന്ന പേരിൽ അത്യന്തം പുണ്യമയമായി പ്രസിദ്ധമാകും.

Word by Word

• tadā api: even then/at that time also

• aham: I

• bhaviṣyāmi: shall become/shall be

• gokarṇaḥ: Gokarṇa (name/title)

• nāma: by name

• nāmataḥ: as a designation/in name

• bhaviṣyati: will become/will be

• su-puṇyam: very holy, of great merit

• ca: and

• gokarṇam: (called) Gokarṇa

• nāma: named

• tad-vanam: that forest

Speaker

Suta Goswami (narrating Shiva’s declaration within the story)

Characters & Entities

• Shiva
• Gokarna

FAQs

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

It establishes Gokarṇa as a divinely named Shaiva-kṣetra, implying that Linga-pūjā performed there yields amplified puṇya due to Shiva’s own sanctifying presence and designation.

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

Shiva is shown as Pati—the sovereign who can manifest names, places, and sacred potency; by will alone he consecrates space into a tirtha that aids the pashu (soul) in moving away from pāśa (bondage) through merit and devotion.

What ritualistic or Yogic practice is highlighted here?

Kṣetra-sevā and tirtha-yātrā connected with Linga-pūjā are implied—approaching a Shiva-sanctified place to perform worship, japa, and vrata to accumulate puṇya supportive of Pāśupata-oriented sādhanā.