Shloka 73

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

Devanagari script

तदाप्यहं भविष्यामि गोकर्णो नाम नामतः भविष्यति सुपुण्यं च गोकर्णं नाम तद्वनम्

Transliteration

tadāpyahaṃ bhaviṣyāmi gokarṇo nāma nāmataḥ bhaviṣyati supuṇyaṃ ca gokarṇaṃ nāma tadvanam

Translation

تب بھی میں ‘گوکرن’ کے نام سے معروف ہوں گا؛ اور وہ جنگل بھی ‘گوکرن’ ہی کے نام سے نہایت پُنیہ بخش کہلائے گا۔

Word by Word

• tadā api: even then/at that time also

• aham: I

• bhaviṣyāmi: shall become/shall be

• gokarṇaḥ: Gokarṇa (name/title)

• nāma: by name

• nāmataḥ: as a designation/in name

• bhaviṣyati: will become/will be

• su-puṇyam: very holy, of great merit

• ca: and

• gokarṇam: (called) Gokarṇa

• nāma: named

• tad-vanam: that forest

Speaker

Suta Goswami (narrating Shiva’s declaration within the story)

Characters & Entities

• Shiva
• Gokarna

FAQs

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

It establishes Gokarṇa as a divinely named Shaiva-kṣetra, implying that Linga-pūjā performed there yields amplified puṇya due to Shiva’s own sanctifying presence and designation.

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

Shiva is shown as Pati—the sovereign who can manifest names, places, and sacred potency; by will alone he consecrates space into a tirtha that aids the pashu (soul) in moving away from pāśa (bondage) through merit and devotion.

What ritualistic or Yogic practice is highlighted here?

Kṣetra-sevā and tirtha-yātrā connected with Linga-pūjā are implied—approaching a Shiva-sanctified place to perform worship, japa, and vrata to accumulate puṇya supportive of Pāśupata-oriented sādhanā.