Shloka 105

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

Devanagari script

द्रक्ष्यन्ति मां कलौ तस्मिन् भवं चैव हलायुधम् तत्रापि मम ते पुत्रा भविष्यन्ति सुधार्मिकाः

Transliteration

drakṣyanti māṃ kalau tasmin bhavaṃ caiva halāyudham tatrāpi mama te putrā bhaviṣyanti sudhārmikāḥ

Translation

在那迦梨时代，他们将得见我，也将得见婆婆（Bhava，即湿婆）与持犁者（Halāyudha，婆罗罗摩）。即在彼处，我的儿子们亦将兴起，坚住于真实之法。

Word by Word

• द्रक्ष्यन्ति: they will see/behold

• माम्: me

• कलौ: in Kali-yuga

• तस्मिन्: in that (age/time)

• भवम्: Bhava (a name of Śiva)

• च एव: and indeed

• हलायुधम्: Halāyudha (Balarāma, ‘he whose weapon is the plough’)

• तत्र अपि: even there/there also

• मम: my

• ते: those

• पुत्राः: sons/offspring (devotee-progeny/lineage)

• भविष्यन्ति: will become/will arise

• सु-धार्मिकाः: well-established in dharma, righteous

Speaker

Suta Goswami (narrating a prophetic statement within the Linga Purana’s discourse)

Characters & Entities

• Shiva
• Bhava
• Balarama
• Halayudha
• Kali Yuga

FAQs

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

It affirms that even in Kali-yuga, Śiva (Bhava)—the Pati worshipped through the Liṅga—remains directly accessible, and that righteous devotees (His ‘sons’ as spiritual progeny) will still uphold Liṅga-centered dharma.

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

Śiva-tattva is shown as timeless and compassionate: the same Pati who liberates the paśu from pāśa remains present across yugas, ensuring that dharma and right vision of Him do not disappear even in decline.

What ritualistic or Yogic practice is highlighted here?

The verse points more to darśana and steadfast dharma than a specific rite: maintaining Śaiva conduct and devotion (Liṅga-pūjā, japa, and Pāśupata-oriented discipline) even in Kali-yuga is implied as the sustaining practice.