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Shloka 12

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

द्वापरे प्रथमे ब्रह्मन् यदा व्यासः स्वयं प्रभुः तदाहं ब्राह्मणार्थाय कलौ तस्मिन् युगान्तिके

dvāpare prathame brahman yadā vyāsaḥ svayaṃ prabhuḥ tadāhaṃ brāhmaṇārthāya kalau tasmin yugāntike

O Brahmane, in der ersten Dvāpara-Zeit, als Vyāsa selbst—herrlich an Macht—gegenwärtig war, da offenbarte ich mich zum Wohl der Brāhmaṇas; und später, im Kali, am Wendepunkt des Zeitalters, erscheine ich, um das Dharma zu schützen und den paśu (die gebundene Seele) zum Pati (dem Herrn) zu führen.

द्वापरेin Dvāpara-yuga
द्वापरे:
प्रथमेin the first (cycle/phase)
प्रथमे:
ब्रह्मन्O Brahman (address to a sage/creator)
ब्रह्मन्:
यदाwhen
यदा:
व्यासःVyāsa
व्यासः:
स्वयंhimself
स्वयं:
प्रभुःthe Lord/master (one endowed with sovereignty)
प्रभुः:
तदाthen
तदा:
अहम्I
अहम्:
ब्राह्मणार्थायfor the sake/benefit of the brahmins
ब्राह्मणार्थाय:
कलौin Kali-yuga
कलौ:
तस्मिन्in that
तस्मिन्:
युगान्तिकेat the end/threshold of the yuga (yuga-junction)
युगान्तिके:

Suta Goswami (outer narration; internal ‘I’ refers to Shiva’s purposeful manifestation in yuga-transition context)

V
Vyasa
S
Shiva

FAQs

It frames Shiva’s intervention at a yuga-junction as dharma-protection for brahmins—implying continuity of Vedic-Shiva rites and the safeguarding of Linga-centered worship when Kali’s decline threatens ritual purity.

Shiva-tattva is shown as Pati: sovereign and compassionate, manifesting by free will (svayaṁ prabhuḥ) to uphold dharma and to provide a liberating path for paśus entangled in pāśa, especially in Kali’s difficult conditions.

The verse points to yuga-appropriate protection of Vedic-Shiva practice; in Shaiva Siddhanta terms, it supports disciplined Shiva-puja and Pashupata-oriented sadhana as remedial means for Kali-yuga decline.