Shloka 13

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

Devanagari script

भविष्यामि शिखायुक्तः श्वेतो नाम महामुनिः हिमवच्छिखरे रम्ये छागले पर्वतोत्तमे

Transliteration

bhaviṣyāmi śikhāyuktaḥ śveto nāma mahāmuniḥ himavacchikhare ramye chāgale parvatottame

Translation

“Ta sẽ xuất hiện như đại hiền giả tên Śveta, mang śikhā (búi tóc khổ hạnh). Trên đỉnh đẹp đẽ của Himavat—trên ngọn núi tối thượng gọi là Chāgala—Ta sẽ an trú (để dẫn dắt muôn loài).”

Word by Word

• भविष्यामि: I shall become / I shall appear

• शिखा-युक्तः: endowed with a topknot (ascetic tuft)

• श्वेतः: Śveta (the ‘White’ one), a proper name

• नाम: named

• महा-मुनिः: great sage

• हिमवत्-शिखरे: on the peak of Himavat (Himalaya)

• रम्ये: delightful, beautiful

• छागले: in/at Chāgala (name of a mountain/peak)

• पर्वत-उत्तमे: on the best of mountains / excellent mountain

Speaker

Suta Goswami (narrating Shiva’s self-declaration/prophecy within the Purana’s yogavatara context)

Characters & Entities

• Shiva
• Himavat
• Śveta

FAQs

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

It frames Shiva as directly entering the world through an ascetic-yogic form (a mahāmuni), establishing the authority of Himalayan tapas and guru-lineage as a source for Linga-oriented Shaiva practice.

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

Shiva is shown as Pati—the sovereign Lord—who freely assumes a disciplined, humanlike rishi-form to uplift pashus (bound souls) without being bound by pasha (limitations).

What ritualistic or Yogic practice is highlighted here?

The ascetic śikhā and residence on a Himalayan peak point to Pāśupata-style tapas and yogic discipline—inner purification and guru-guided practice as the ground for Shaiva realization.