Shloka 21

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

Devanagari script

तदाप्यहं भविष्यामि दमनस्तु युगान्तिके तत्रापि च भविष्यन्ति चत्वारो मम पुत्रकाः

Transliteration

tadāpyahaṃ bhaviṣyāmi damanastu yugāntike tatrāpi ca bhaviṣyanti catvāro mama putrakāḥ

Translation

แม้ในกาลนั้นเราก็จักอุบัติขึ้น; ครั้นถึงปลายยุค เราจักเป็นที่รู้จักนามว่า “ทมน์ (ดมัน)”. ณ ที่นั้นด้วย บุตรทั้งสี่ของเราจักบังเกิด

Word by Word

• तदा अपि (tadā api): even then

• अहम् (aham): I

• भविष्यामि (bhaviṣyāmi): I shall become / I shall be

• दमनः (damanaḥ): Daman (name/title)

• तु (tu): indeed/and

• युगान्तिके (yugāntike): at the end of the yuga

• तत्र अपि (tatra api): there also

• च (ca): and

• भविष्यन्ति (bhaviṣyanti): will be / will arise

• चत्वारः (catvāraḥ): four

• मम (mama): my

• पुत्रकाः (putrakāḥ): sons

Speaker

Suta Goswami (narrating an internal prophecy/lineage account)

Characters & Entities

• Daman

FAQs

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

It frames Linga-Purana cosmology as cyclical: devotees and lineages recur across yugas, supporting the idea that Linga-worship and Shaiva dharma persist through dissolution and renewal.

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

Indirectly, it points to Shiva as Pati who governs yuga-cycles, while individual identities (pashus) re-manifest in time under cosmic order; the Lord remains the steady ground of recurrence.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway aligns with Pashupata insight that disciplined continuity of dharma and devotion carries across cycles of time, preparing the pashu for Shiva’s grace.