Shloka 104

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

Devanagari script

तदाप्यहं भविष्यामि वाराणस्यां महामुनिः नाम्ना वै लाङ्गली भीमो यत्र देवाः सवासवाः

Transliteration

tadāpyahaṃ bhaviṣyāmi vārāṇasyāṃ mahāmuniḥ nāmnā vai lāṅgalī bhīmo yatra devāḥ savāsavāḥ

Translation

แม้ในกาลนั้น เราจักปรากฏ ณ พาราณสีเป็นมหามุนีผู้ยิ่งใหญ่ นามว่า ลางคะลี ภีมะ ณ ที่ซึ่งเหล่าเทพพร้อมทั้งพระอินทร์สถิตอยู่

Word by Word

• tadā api: even then/at that time also

• aham: I

• bhaviṣyāmi: I shall become/I shall manifest

• vārāṇasyām: in Vārāṇasī (Kāśī)

• mahāmuniḥ: a great sage

• nāmnā: by name

• vai: indeed

• lāṅgalī: Lāṅgalī (proper name

• bhīmaḥ: Bhīma (proper name

• yatra: where

• devāḥ: the gods

• sa-vāsavāḥ: together with Vāsava (Indra)

Speaker

Suta Goswami (narrating an internal divine proclamation within the Linga Purana narrative)

Characters & Entities

• Varanasi (Kashi)
• Devas
• Indra (Vasava)
• Lāṅgalī Bhīma

FAQs

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

It anchors Linga-centered Shaiva sanctity in Vārāṇasī by stating Shiva’s special manifestation there, making the tirtha a living support (ādhāra) for devotion, darśana, and Linga-upāsanā where divine presence is concentrated.

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

Shiva-tattva is shown as freely self-manifesting (svatantra) for the welfare of beings—appearing in a sage-form while remaining the transcendent Pati whose grace is accessible in sacred space like Kāśī.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights tirtha-sevā and darśana in Kāśī; by implication for Pāśupata practice, it supports upāsanā through sacred residence/pilgrimage and focused Shiva-remembrance where devas themselves gather.