Shloka 127

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

Devanagari script

तदाप्यहं भविष्यामि योगात्मा योगमायया लोकविस्मयनार्थाय ब्रह्मचारिशरीरकः

Transliteration

tadāpyahaṃ bhaviṣyāmi yogātmā yogamāyayā lokavismayanārthāya brahmacāriśarīrakaḥ

Translation

แม้ในกาลนั้น เราจักปรากฏ—มีโยคะเป็นสภาวะ—ด้วยโยคมายาของเรา เพื่อให้โลกทั้งหลายพิศวง โดยทรงกายเป็นพรหมจารีนักบำเพ็ญ

Word by Word

• tadā api: even then/at that time too

• aham: I

• bhaviṣyāmi: shall become/shall manifest

• yoga-ātmā: whose Self is Yoga, Yoga as essential nature

• yoga-māyayā: by (My) yogic māyā/power of yogic concealment and revelation

• loka-vismaya-nārthāya: for the purpose (artha) of causing wonder/astonishment (vismaya) in the worlds

• brahmacāri-śarīrakaḥ: having the body/form of a brahmacārin (celibate religious student/ascetic).

Speaker

Shiva (as Pati, speaking of His own manifestation within the narrative relayed by Suta)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as the hidden yet present Pati who can assume forms through yogamāyā; this supports Linga worship as devotion to the formless Lord who compassionately reveals Himself in accessible signs and forms for the world’s awakening.

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

Shiva-tattva is presented as yoga-ātmā—Yoga itself as His essence—showing Him as the sovereign consciousness who veils and unveils reality through yogamāyā, guiding pashus (souls) beyond pāśa (bondage) toward liberation.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Pāśupata-oriented yogic discipline and ascetic embodiment (brahmacarya) as a model: mastery of senses, purity, and yogic power used not for ego but to turn the world toward Shiva-realization.