Shloka 48

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

Devanagari script

दशमे द्वापरे व्यासः त्रिपाद्वै नाम नामतः यदा भविष्यते विप्रस् तदाहं भविता मुनिः

Transliteration

daśame dvāpare vyāsaḥ tripādvai nāma nāmataḥ yadā bhaviṣyate vipras tadāhaṃ bhavitā muniḥ

Translation

Im zehnten Dvāpara-Zeitalter wird der Vyāsa dem Namen nach Tripād heißen. Wenn jener Brahmane (Weise) erscheint, dann werde ich zum Muni werden—mich offenbarend um des Dharma und um des Herrn, Pati, willen.

Word by Word

• daśame: in the tenth

• dvāpare: in the Dvāpara (yuga/age)

• vyāsaḥ: Vyāsa (the compiler/divider of the Veda)

• tripād: Tripād (a name/epithet)

• vai: indeed

• nāma: by name

• nāmataḥ: as named/nominally

• yadā: when

• bhaviṣyate: will come to be/will arise

• vipraḥ: a Brahmin, sage

• tadā: then

• aham: I

• bhavitā: shall become/shall manifest

• muniḥ: sage, seer

Speaker

Suta Goswami (narrating Shiva-related lineage prophecies within the Linga Purana’s Purva-Bhaga)

Characters & Entities

• Shiva
• Vyasa
• Tripad

FAQs

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

It frames Linga-centered Shaiva dharma as something preserved across yugas through divinely guided sages (Vyāsas), ensuring that Pati’s worship and teaching remain accessible to bound souls (pashus).

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

Shiva-tattva is implied as the supreme Pati who can manifest guidance through munis in time, sustaining dharma and enabling the pashu’s movement beyond pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse points to yuga-specific restoration of dharma through sage-lineages—supporting Pāśupata-oriented discipline and Linga-upāsanā as carried and clarified by realized munis.