Shloka 10

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

Devanagari script

तदा चतुर्युगावस्थे तस्मिन्कल्पे युगान्तिके अनुग्रहार्थं लोकानां ब्राह्मणानां हिताय च

Transliteration

tadā caturyugāvasthe tasminkalpe yugāntike anugrahārthaṃ lokānāṃ brāhmaṇānāṃ hitāya ca

Translation

عندئذٍ، في ملتقى دورة اليوغا الأربع—على عتبة نهاية اليوغا في ذلك الكَلْپ—يفعل الربّ ذلك ابتغاءَ الإنعام على العوالم، ولخيرِ البراهمة أيضًا.

Word by Word

• तदा (tadā): then

• चतुर्युग-अवस्थे (caturyuga-avasthē): in the condition/phase of the four yugas

• तस्मिन् (tasmin): in that

• कल्पे (kalpe): kalpa/aeon

• युग-अन्तिके (yugāntike): at the yuga’s end/near the yuga-ending

• अनुग्रह-अर्थम् (anugrahārtham): for the purpose of grace/favor

• लोकानाम् (lokānām): of the worlds/of beings

• ब्राह्मणानाम् (brāhmaṇānām): of the brāhmaṇas

• हिताय (hitāya): for the good/welfare

• च (ca): and

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; internal context implied)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva’s manifestations and teachings as acts of anugraha (grace) that arise especially at yuga-junctions, supporting dharma—an implicit foundation for Linga-upāsanā as a stabilizing, world-protecting worship.

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

Shiva-tattva is implied as Pati—the sovereign bestower of anugraha—who intervenes at cosmic turning-points to uplift the lokas and safeguard the dharmic carriers (brāhmaṇas), guiding the bound pashu toward release from pāśa.

What ritualistic or Yogic practice is highlighted here?

No single rite is named, but the verse points to yuga-anta as a privileged time for intensified Shiva-sādhana—Linga-pūjā and Pāśupata-oriented discipline aimed at receiving anugraha and restoring dharma.