Shloka 112

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

Devanagari script

तदाप्यहं भविष्यामि कलौ तस्मिन् युगान्तिके शूली नाम महायोगी नैमिषे देववन्दिते

Transliteration

tadāpyahaṃ bhaviṣyāmi kalau tasmin yugāntike śūlī nāma mahāyogī naimiṣe devavandite

Translation

اسی کَلی یُگ کے آخری سنگم میں میں بھی ظاہر ہوں گا—‘شُولی’ نام کا مہایوگی—دیوتاؤں سے وندِت مقدس نَیمِش میں۔

Word by Word

• तदा अपि (tadā api): even then

• अहम् (aham): I (Śiva/Pati)

• भविष्यामि (bhaviṣyāmi): I shall become/manifest

• कलौ (kalau): in Kali-yuga

• तस्मिन् (tasmin): in that

• युग-अन्तिके (yugāntike): at the end/terminal phase of the age

• शूली नाम (śūlī nāma): named Śūlī (the Trident-bearer)

• महा-योगी (mahāyogī): great yogin, supreme master of yoga

• नैमिषे (naimiṣe): in Naimiṣa (Naimiṣāraṇya)

• देव-वन्दिते (devavandite): saluted/worshipped by the gods

Speaker

Shiva (within Suta’s narration to the Sages at Naimisharanya)

Characters & Entities

• Shiva
• Devas
• Naimisharanya

FAQs

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

It anchors Linga-centered Shaiva practice in sacred geography (Naimiṣa) and in Shiva’s compassionate descent: the Pati manifests as a Mahāyogī to re-establish devotion and discipline when Kali-yuga intensifies.

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

Shiva-tattva is shown as sovereign and responsive: the Pati is not bound by time, yet freely assumes a form (Śūlī) for the uplift of pashus (souls) caught in pāśa (bondage), while remaining the transcendent Lord.

What ritualistic or Yogic practice is highlighted here?

The emphasis is on Pāśupata-oriented yoga and tapas under a Mahāyogī—suggesting disciplined sādhana, mantra-japa, and Linga-upāsanā in a sanctified kṣetra like Naimiṣāraṇya.