Shloka 129

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

Devanagari script

दिव्यां मेरुगुहां पुण्यां त्वया सार्धं च विष्णुना भविष्यामि तदा ब्रह्मंल् लकुली नाम नामतः

Transliteration

divyāṃ meruguhāṃ puṇyāṃ tvayā sārdhaṃ ca viṣṇunā bhaviṣyāmi tadā brahmaṃl lakulī nāma nāmataḥ

Translation

హే బ్రహ్మన్! మేరువు యొక్క ఆ దివ్య పుణ్య గుహలో, నీతోను విష్ణుతోను కలిసి, నేను అప్పుడు ‘లకులీ’ అనే నామంతో ప్రదర్శితుడనగుదును।

Word by Word

• दिव्याम्: divine, celestial

• मेरुगुहाम्: the cave of Mount Meru

• पुण्याम्: holy, merit-bestowing

• त्वया सार्धम्: together with you

• च: and

• विष्णुना: with Viṣṇu

• भविष्यामि: I shall become / I shall manifest

• तदा: then

• ब्रह्मन्: O Brahmā (vocative)

• लकुली: Lakulī (Lakulīśa)

• नाम: name

• नामतः: by name, in designation

Speaker

Shiva (as Pati) addressing Brahma within Suta’s narration

Characters & Entities

• Shiva
• Vishnu
• Brahma
• Meru

FAQs

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

It situates Shiva’s deliberate manifestation as Lakulīśa in a sanctified Meru setting, grounding Linga-centered Shaiva practice in an authoritative avatāra who establishes the Pāśupata path of worship, discipline, and liberation.

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

Shiva is shown as Pati—the sovereign Lord who freely assumes a name and form for the sake of guiding pashus (souls). His manifestation is not compelled by karma (pāśa) but arises from divine will to reveal a liberating doctrine.

What ritualistic or Yogic practice is highlighted here?

The verse points to the Pāśupata transmission associated with Lakulīśa—an initiatory, discipline-based yoga leading the bound soul (pashu) beyond bondage (pāśa) through devotion, observance, and Shiva-oriented realization.