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Shloka 31

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

सम्प्रेक्ष्य सर्वकालेषु तथावर्तेषु योगिनाम् आद्ये श्वेतः कलौ रुद्रः सुतारो मदनस् तथा

samprekṣya sarvakāleṣu tathāvarteṣu yoginām ādye śvetaḥ kalau rudraḥ sutāro madanas tathā

Wenn man den Lauf aller Zeiten und die wiederkehrenden Zyklen der Yogins betrachtet, (erscheint der Herr in verschiedenen Gestalten): im ersten Zeitalter als Śveta; im Kali-Zeitalter als Rudra; ebenso als Sutāra und Madana.

सम्प्रेक्ष्य (samprekṣya)having observed, having considered
सम्प्रेक्ष्य (samprekṣya):
सर्वकालेषु (sarvakāleṣu)in all times, in every age
सर्वकालेषु (sarvakāleṣu):
तथा (tathā)likewise, in that manner
तथा (tathā):
आवर्तेषु (āvarteṣu)in cycles, recurring turns (of time)
आवर्तेषु (āvarteṣu):
योगिनाम् (yoginām)of yogins, of practitioners of yoga
योगिनाम् (yoginām):
आद्ये (ādye)in the first, in the beginning age
आद्ये (ādye):
श्वेतः (śvetaḥ)Śveta (the White one
श्वेतः (śvetaḥ):
कलौ (kalau)in Kali-yuga
कलौ (kalau):
रुद्रः (rudraḥ)Rudra (the fierce auspicious Lord)
रुद्रः (rudraḥ):
सुतारः (sutāraḥ)Sutāra (a saving/protective form-name)
सुतारः (sutāraḥ):
मदनः (madanaḥ)Madana (the enchanting/joy-giving form-name)
मदनः (madanaḥ):
तथा (tathā)also, similarly.
तथा (tathā):

Suta Goswami (narrating to the sages of Naimisharanya)

S
Shiva
R
Rudra

FAQs

It frames Shiva (Pati) as the timeless source who adopts yuga-appropriate forms; Linga worship is thus not limited to one era, but is the stable sign (liṅga) of the same Lord across all cycles.

Shiva-tattva is shown as transcending time yet compassionately entering time through specific manifestations, guiding yogins and bound souls (paśu) through changing yuga-conditions while remaining the one Pati.

The verse emphasizes yogic discernment of time-cycles (āvarta) and alignment with the Lord’s yuga-form—central to Pāśupata orientation where practice is adapted to context while devotion to Rudra remains constant.