Shloka 56

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

Devanagari script

तदाप्यहं भविष्यामि कलाविह युगान्तिके हैतुकं वनमासाद्य अत्रिर्नाम्ना परिश्रुतः

Transliteration

tadāpyahaṃ bhaviṣyāmi kalāviha yugāntike haitukaṃ vanamāsādya atrirnāmnā pariśrutaḥ

Translation

అప్పటికీ—ఇక్కడే కలియుగ యుగాంతంలో—నేను అవతరిస్తాను. ‘హైతుక’ అనే వనాన్ని చేరి ‘అత్రి’ అనే నామంతో లోకంలో ప్రసిద్ధుడనవుతాను।

Word by Word

• tadā api: even then

• aham: I

• bhaviṣyāmi: shall become / shall manifest

• kalau: in Kali (age)

• iha: here

• yugāntike: at the end of the yuga

• haitukam: (the) Haituka (named)

• vanam: forest

• āsādya: having reached / resorting to

• atriḥ: Atri

• nāmnā: by name

• pariśrutaḥ: widely famed / well-known

Speaker

Suta Goswami (narrating a prophetic account within the Linga Purana’s Purva-bhaga framework)

Characters & Entities

• Atri

FAQs

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

It situates Shiva-centered dharma in Kali-yuga through a rishi-āśrama setting, implying that devotion, tapas, and disciplined practice remain valid supports for Linga-upāsanā even near yuga’s end.

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

By indicating a deliberate “manifestation” in Kali-yuga via a renowned rishi-identity, it reflects Shiva as Pati who assumes accessible forms to guide pashus (souls) bound by pāśa (bondage) toward liberation.

What ritualistic or Yogic practice is highlighted here?

Forest-resort (vana-āśrama) tapas and rishi-discipline are foregrounded—an ascetic context aligned with Pāśupata-oriented sādhanā, where inner restraint and worship support release from pāśa.