Shloka 36

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

Devanagari script

विभुनामा महातेजाः प्रथितः पूर्वजन्मनि तदाप्यहं भविष्यामि कलौ तस्मिन् युगान्तिके

Transliteration

vibhunāmā mahātejāḥ prathitaḥ pūrvajanmani tadāpyahaṃ bhaviṣyāmi kalau tasmin yugāntike

Translation

ในชาติปางก่อน ผู้มีเดชรุ่งเรืองยิ่งนามว่า วิภุนามา ได้เป็นที่เลื่องลือ; แม้ในวาระรอยต่อปลายยุคกาลีครั้งนั้น เราก็จักปรากฏอีกครา

Word by Word

• विभुनामा: Vibhunāma (one bearing the name ‘Vibhu’/all-pervading)

• महातेजाः: great in spiritual splendour/effulgence

• प्रथितः: renowned, widely celebrated

• पूर्वजन्मनि: in a former birth

• तदा अपि: even then, also at that time

• अहम्: I

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

• कलौ: in Kali (Yuga)

• तस्मिन्: in that

• युगान्तिके: at the end/juncture of the age (yuga-ending period)

Speaker

Suta Goswami (narrating a puranic prophecy within the Linga Purana’s lineage narrative)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva’s presence as recurring across yuga-cycles: the Pati reappears at critical yuga-junctures to re-establish dharma, which supports the Linga as the enduring, time-transcending emblem of that divine presence.

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

Shiva-tattva is indicated as mahātejas—supreme, self-luminous consciousness that is not confined to a single birth or era, but manifests for the liberation of pashus (souls) from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse is primarily prophetic rather than procedural; its practical takeaway is steadfast Linga-upāsanā and Pāśupata-oriented discipline during Kali—anchoring the pashu in remembrance of the Pati at yuga-junctures.