Shloka 121

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

Devanagari script

जातूकर्ण्यो यदा व्यासो भविष्यति तपोधनः तदाप्यहं भविष्यामि सोमशर्मा द्विजोत्तमः

Transliteration

jātūkarṇyo yadā vyāso bhaviṣyati tapodhanaḥ tadāpyahaṃ bhaviṣyāmi somaśarmā dvijottamaḥ

Translation

When Jātūkarṇya becomes the Vyāsa—an ascetic rich in tapas—then at that very time I too shall manifest as Somaśarmā, foremost among the twice-born. Thus the Shaiva stream of teaching continues unbroken, uplifting the paśu (bound soul) toward the Pati (the Lord).

Word by Word

• जातूकर्ण्यः: Jātūkarṇya (a sage)

• यदा: when

• व्यासः: Vyāsa (arranger/expounder of scripture)

• भविष्यति: will become/will be

• तपोधनः: rich in austerity, treasure of tapas

• तदा अपि: then also, at that time as well

• अहम्: I

• भविष्यामि: I shall become/I shall be

• सोमशर्मा: Somaśarmā (a Brahmin name)

• द्विजोत्तमः: best of the twice-born (excellent Brahmin).

Speaker

Suta Goswami (narrating the Purana’s lineage/prophetic succession within the discourse)

Characters & Entities

• Vyasa
• Jatukarnya
• Somasharma

FAQs

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

It stresses the continuity of authorized teachers (Vyāsa-line) who preserve and transmit Shaiva doctrine, ensuring that Linga-upāsanā and its mantras/vidhi remain intact for devotees (paśu) seeking Pati.

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

Indirectly, it presents Shiva-tattva as safeguarded through time by tapas-endowed seers: the Lord (Pati) remains constant, while qualified transmitters arise cyclically to guide souls beyond pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Tapas (austerity) as the qualification for scriptural authority and Shaiva instruction—an essential foundation for Pāśupata-oriented discipline and sustained Linga-pūjā practice.