Shloka 68

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

Devanagari script

तदाप्यहं भविष्यामि नाम्ना वेदशिरा द्विजः तत्र वेदशिरो नाम अस्त्रं तत्पारमेश्वरम्

Transliteration

tadāpyahaṃ bhaviṣyāmi nāmnā vedaśirā dvijaḥ tatra vedaśiro nāma astraṃ tatpārameśvaram

Translation

“అప్పటికీ నేను ‘వేదశిర’ అనే ద్విజుడిగా అవతరిస్తాను. అక్కడ ‘వేదశిర’ అనే అజేయాస్త్రం ఉద్భవిస్తుంది; అది పరమేశ్వర శివునికే చెందింది.”

Word by Word

• tadā api: even then/at that time also

• aham: I

• bhaviṣyāmi: I will become/I will manifest

• nāmnā: by name

• vedaśirā: Vedaśiras

• dvijaḥ: a twice-born (brahmin)

• tatra: there/in that context

• vedaśiraḥ nāma: named ‘Vedaśiras’

• astram: weapon/missile (mantra-weapon)

• tat-pārameśvaram: belonging to Parameśvara (the Supreme Lord, Śiva)/supremely of Śiva

Speaker

Suta Goswami (narrating an internal future-manifestation statement within the Purana’s storyline)

Characters & Entities

• Shiva (Parameshvara)
• Vedaśiras

FAQs

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

It frames protection and spiritual authority as coming from Parameśvara alone—implying that Linga-upāsanā is not merely symbolic but grants Shiva’s pārameśvara śakti, which safeguards the pashu (soul) from pasha (bondage) through divine grace.

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

Shiva is indicated as Parameśvara, the supreme source to whom even powerful mantra-weapons belong; this supports the Shaiva Siddhānta view of Pati as the transcendent Lord whose śakti governs revelation, protection, and liberation.

What ritualistic or Yogic practice is highlighted here?

The verse points to the mantra-astra principle—spiritual power invoked through Vedic/shaiva mantra under right lineage and discipline, resonating with Pāśupata-oriented practice where Shiva’s śakti is accessed for protection and inner purification.