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

“我将示现为名为‘室吠多’（Śveta）的大牟尼，顶戴修行者之发髻（śikhā）。在喜马伐特那秀丽之巅——名为‘恰伽罗’（Chāgala）的胜妙高山——我将安住，以导引众生。”

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.