युगधर्मवर्णनम् — चतुर्युग, गुण, धर्मपाद, तथा वार्तोत्पत्ति
संहिता ऋग्यजुःसाम्नां संहन्यन्ते मनीषिभिः सामान्या वैकृताश्चैव द्रष्टृभिस्तैः पृथक्पृथक्
saṃhitā ṛgyajuḥsāmnāṃ saṃhanyante manīṣibhiḥ sāmānyā vaikṛtāścaiva draṣṭṛbhistaiḥ pṛthakpṛthak
تُجمَع سَمهِيتا الريغ واليَجُس والسامان ويُنسِّقها الحكماء. وعلى أيدي أولئك «الدراشْتْر» (العارفين الرائين) تُعرَض أيضاً على نحوٍ منفصل: في صورتها العامة (سَامَانْيَة) وفي صورها المتحوّلة الخاصة (ڤَيْكْرِتَة)، كلٌّ بحسب روايته.
Suta Goswami (narrating to the sages of Naimisharanya)
It grounds Linga-oriented Shaiva ritual and doctrine in Vedic revelation by affirming that the Vedas exist as carefully compiled Saṃhitās and recognized recensions, preserving mantra-authority (śabda-pramāṇa) for Mahādeva’s worship.
Indirectly, it points to Shiva-tattva as knowable through revealed sound (Veda) arranged by seers—supporting the Shaiva Siddhānta view that Pati (Shiva) is accessed through āgamic-vedic mantra and right understanding, while Pashu remains bound by Pāśa without such illumination.
The verse emphasizes mantra-based Vedic discipline—recitation and correct lineage transmission of Saṃhitā/śākhā—which underpins Shiva-pūjā, homa, and Pāśupata-aligned sādhanā where precise mantra and recension matter.