Shloka 139

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

Devanagari script

इत्येतद्वै मया प्रोक्तम् अवतारेषु लक्षणम् मन्वादिकृष्णपर्यन्तम् अष्टाविंशद् युगक्रमात्

Transliteration

ityetadvai mayā proktam avatāreṣu lakṣaṇam manvādikṛṣṇaparyantam aṣṭāviṃśad yugakramāt

Translation

وهكذا قد أعلنتُ سماتِ (أفاتارات شيفا) المميِّزة، بحسب التعاقب ذي الثماني والعشرين مرحلة عبر مجرى اليوغات، ابتداءً من مانو وامتدادًا إلى كريشنا.

Word by Word

• iti: thus

• etat: this

• vai: indeed

• mayā: by me

• proktam: has been spoken/declared

• avatāreṣu: with regard to the avatāras/descents

• lakṣaṇam: the mark, definition, characteristic

• manu-ādi: beginning with Manu

• kṛṣṇa-paryantam: ending with/lasting up to Kṛṣṇa

• aṣṭāviṃśat: twenty-eight

• yuga-kramāt: by/according to the sequence (krama) of the yugas

Speaker

Suta Goswami (narrating the Linga Purana discourse to the sages of Naimisharanya)

Characters & Entities

• Manu
• Krishna
• Shiva

FAQs

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

It frames the avatāra-teaching as a structured, yuga-wise revelation of Śiva’s guidance, supporting the Linga as the stable sign (liṅga) of Pati through changing ages and practices.

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

Śiva-tattva is implied as the governing Pati who manifests appropriate avatāra-lakṣaṇas across time to protect dharma and lead the pashu (bound soul) beyond pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Rather than a single rite, it highlights the principle of yuga-appropriate sādhana—often expressed in the Linga Purana through Linga-pūjā and Pāśupata-oriented discipline as Śiva’s method for liberation.