Shloka 77

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

Devanagari script

तदाप्यहं भविष्यामि गुहावासीति नामतः हिमवच्छिखरे रम्ये महोत्तुङ्गे महालये

Transliteration

tadāpyahaṃ bhaviṣyāmi guhāvāsīti nāmataḥ himavacchikhare ramye mahottuṅge mahālaye

Translation

“அப்போதும் நான் ‘குகாவாசி’ என்ற நாமத்தால் வெளிப்படுவேன்—ஹிமவத் மலையின் இனிய சிகரத்தில், மிக உயர்ந்த மகாலயத்தில்; அங்கே நான் பதி (சிவன்) ஆக இருந்து பசுக்களுக்கு அடைக்கலம் அளித்து, பாசப் பிணைப்பைத் தளர்த்துவேன்।”

Word by Word

• tadā api: then also

• aham: I

• bhaviṣyāmi: shall become / shall manifest

• guhāvāsī iti: as ‘Guhāvāsī’ (cave-dweller)

• nāmataḥ: by name

• himavat-śikhare: on the peak of Himavat (the Himalaya)

• ramye: delightful, beautiful

• mahā-uttuṅge: very lofty, towering

• mahā-ālaye: in the great abode / great sanctuary

Speaker

Suta Goswami (narrating Shiva’s declaration within the Purana’s internal account)

Characters & Entities

• Shiva
• Himavat (Himalaya)

FAQs

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

It anchors Linga devotion in a specific kṣetra-idea: Shiva chooses a “Mahālaya” on Himavat, implying that worship at elevated, pure abodes (external shrine and inner cave of awareness) aligns the paśu with Pati and prepares liberation.

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

Shiva-tattva is shown as self-willed manifestation (svātantrya): he “becomes” known as Guhāvāsī without losing transcendence—remaining the supreme Pati who abides beyond and within the world as its sanctuary.

What ritualistic or Yogic practice is highlighted here?

The verse points to cave-abiding symbolism: meditation on Shiva in the “guha” (cave) of the heart—an inner Pāśupata orientation—alongside pilgrimage-style kṣetra worship at Himalayan Shiva abodes.