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 Brahman, in the first Dvāpara age, when Vyāsa himself—lordly in power—was present, then I manifested for the sake of the brahmins; and later, in Kali, at the turning-point of the age, I appear to protect dharma and guide the bound soul (paśu) toward the Lord (Pati).
Suta Goswami (outer narration; internal ‘I’ refers to Shiva’s purposeful manifestation in yuga-transition context)
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.