Shloka 96

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

Devanagari script

अट्टहासप्रियाश्चैव भविष्यन्ति तदा नराः तत्रैव हिमवत्पृष्ठे अट्टहासो महागिरिः

Transliteration

aṭṭahāsapriyāścaiva bhaviṣyanti tadā narāḥ tatraiva himavatpṛṣṭhe aṭṭahāso mahāgiriḥ

Translation

Pada waktu itu, manusia di sana benar-benar akan menjadi pemuja bunyi tawa agung Śiva; dan di punggung Himavān itu sendiri berdirilah gunung besar bernama Aṭṭahāsa—tanda tawa Tuhan yang menghalau ketakutan.

Word by Word

• अट्टहासप्रियाः: lovers of the loud (divine) laughter

• च एव: and indeed

• भविष्यन्ति: will become/shall be

• तदा: then/at that time

• नराः: people/men

• तत्र एव: right there/indeed in that very place

• हिमवत्पृष्ठे: on the back/slopes of the Himalaya (Himavān)

• अट्टहासः: Aṭṭahāsa (name of the sacred mountain/site

• महागिरिः: great mountain

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Himavan

FAQs

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

It links Shiva-bhakti to a specific Himalayan kṣetra (Aṭṭahāsa), implying that pilgrimage and Linga-pūjā there attune the pashu (soul) to Pati’s grace through remembrance of Shiva’s awe-dispelling presence.

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

By highlighting Aṭṭahāsa—Shiva’s ‘great laughter’—it suggests Shiva-tattva as sovereign freedom (svātantrya) that dissolves fear and bondage (pāśa), drawing beings toward liberation through grace rather than mere austerity.

What ritualistic or Yogic practice is highlighted here?

Kṣetra-smaraṇa and tīrtha-yātrā oriented to Shiva: devotional recollection (nāma/smaraṇa) of the Lord’s Aṭṭahāsa as a Pāśupata-style inner practice to loosen pāśa and stabilize fearlessness in the pashu.