Shloka 77

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

Devanagari script

तदाप्यहं भविष्यामि गुहावासीति नामतः हिमवच्छिखरे रम्ये महोत्तुङ्गे महालये

Transliteration

tadāpyahaṃ bhaviṣyāmi guhāvāsīti nāmataḥ himavacchikhare ramye mahottuṅge mahālaye

Translation

“ครั้งนั้นเราก็จักปรากฏในนาม ‘คุหาวาสี’ ผู้สถิตในถ้ำ—บนยอดหิมวัตอันรื่นรมย์ ณ มหาลยะอันสูงล้ำ; ณ ที่นั้นเราดำรงเป็นปติ (ศิวะ) ประทานที่พึ่งแก่ปศุ และคลายพันธะแห่งปาศะ”

Word by Word

• tadā api: then also

• aham: I

• bhaviṣyāmi: shall become / shall manifest

• guhāvāsī iti: as ‘Guhāvāsī’ (cave-dweller)

• nāmataḥ: by name

• himavat-śikhare: on the peak of Himavat (the Himalaya)

• ramye: delightful, beautiful

• mahā-uttuṅge: very lofty, towering

• mahā-ālaye: in the great abode / great sanctuary

Speaker

Suta Goswami (narrating Shiva’s declaration within the Purana’s internal account)

Characters & Entities

• Shiva
• Himavat (Himalaya)

FAQs

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

It anchors Linga devotion in a specific kṣetra-idea: Shiva chooses a “Mahālaya” on Himavat, implying that worship at elevated, pure abodes (external shrine and inner cave of awareness) aligns the paśu with Pati and prepares liberation.

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

Shiva-tattva is shown as self-willed manifestation (svātantrya): he “becomes” known as Guhāvāsī without losing transcendence—remaining the supreme Pati who abides beyond and within the world as its sanctuary.

What ritualistic or Yogic practice is highlighted here?

The verse points to cave-abiding symbolism: meditation on Shiva in the “guha” (cave) of the heart—an inner Pāśupata orientation—alongside pilgrimage-style kṣetra worship at Himalayan Shiva abodes.