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

Pada waktu itu juga, wahai mahamuni, Aku akan menzahirkan diri di Vārāṇasī sebagai resi agung yang perkasa bernama Lāṅgalī Bhīma—di tempat para dewa bersama Indra bersemayam. Di kṣetra suci itu, Sang Pati menjadikan kehadiran-Nya mudah didekati, melonggarkan pāśa yang mengikat paśu melalui rahmat dan kehadiran suci-Nya.

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.