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

Akan muncul sebuah gunung berdaya besar bernama Vedaśīrṣa. Setelah mencapai lereng Himavat, ia akan berdiri di atas Sarasvatī, wahai yang termulia antara gunung—mensucikan wilayah itu bagi para bhakta Pati dan menguatkan dharma yang melonggarkan ikatan pāśa para paśu yang terbelenggu.

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.