Shloka 63

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

Devanagari script

यदा व्यासस्तरक्षुस्तु पर्याये तु चतुर्दशे तत्रापि पुनरेवाहं भविष्यामि युगान्तिके

Transliteration

yadā vyāsastarakṣustu paryāye tu caturdaśe tatrāpi punarevāhaṃ bhaviṣyāmi yugāntike

Translation

Wenn in der vierzehnten Abfolge des kosmischen Zyklus der Vyāsa Tarakṣu ist, dann werde auch dort, am Übergang zum Ende des Yuga, erneut erscheinen—um das Dharma zu wahren und durch die Gnade des Pati (des Herrn) die paśu, die gebundenen Seelen, zu befreien.

Word by Word

• yadā: when

• vyāsaḥ: the compiler-sage Vyāsa

• tarakṣuḥ: Tarakṣu (name of a Vyāsa in a given cycle)

• tu: indeed

• paryāye: in the succession/turn (cycle)

• tu: and/indeed

• caturdaśe: in the fourteenth

• tatra api: even there/also in that

• punaḥ: again

• eva: certainly

• aham: I

• bhaviṣyāmi: I shall be/shall manifest

• yugāntike: at the end-juncture of a yuga

Speaker

Suta Goswami (narrating a traditional prophetic statement within the Purana’s yuga/Manvantara framework)

Characters & Entities

• Shiva
• Vyasa

FAQs

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

It frames Linga-centered Shaiva revelation as cyclical: at yuga-end transitions, Shiva’s presence and teaching reappear so the tradition of worship and liberation does not break.

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

Shiva-tattva is shown as timeless and compassionate—manifesting repeatedly at cosmic turning-points to restore dharma and grant anugraha (grace) to paśus bound by pāśa.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes the yuga-end renewal of Shaiva upāyas—especially Pāśupata-oriented discipline and Linga-pūjā—as channels for release from bondage through Pati’s grace.