Shloka 58

युगधर्मवर्णनम् — चतुर्युग, गुण, धर्मपाद, तथा वार्तोत्पत्ति

Devanagari script

ऋषिपुत्रैः पुनर्भेदा भिद्यन्ते दृष्टिविभ्रमैः मन्त्रब्राह्मणविन्यासैः स्वरवर्णविपर्ययैः

Transliteration

ṛṣiputraiḥ punarbhedā bhidyante dṛṣṭivibhramaiḥ mantrabrāhmaṇavinyāsaiḥ svaravarṇaviparyayaiḥ

Translation

પછી ઋષિપુત્રો દૃષ્ટિ-ભ્રમથી ભેદ ઊભા કરે છે—મંત્ર અને બ્રાહ્મણ-ભાગના વિન્યાસમાં ફેરફારથી, તેમજ સ્વર અને વર્ણના વિપરીતક્રમથી।

Word by Word

• ऋषिपुत्रैः: by the sons/disciples in the ṛṣi-lineages

• पुनः: again, further

• भेदाः: divisions, recensional differences

• भिद्यन्ते: are split, become differentiated

• दृष्टि-विभ्रमैः: by confusions of view/understanding and misapprehensions

• मन्त्र-ब्राह्मण-विन्यासैः: by (different) arrangements/placements of mantra portions and brāhmaṇa (explanatory/prose) portions

• स्वर-वर्ण-विपर्ययैः: by reversals/corruptions of Vedic accent (svara) and phonemes/letters (varṇa)

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Rishis

FAQs

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

It stresses that mantra-power depends on precise transmission—correct svara (accent), varṇa (phonemes), and proper placement of mantra and brāhmaṇa portions—so Shiva-puja remains ritually and spiritually effective.

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

Indirectly, it implies that Pati (Shiva) is accessed through śabda-sādhana: when the sacred sound is preserved without distortion, the pashu (soul) approaches Shiva-tattva more purely and loosens pasha (bondage) born of confusion.

What ritualistic or Yogic practice is highlighted here?

Disciplined mantra-recitation (japa/adhyayana) with exact Vedic accent and phonetic accuracy—supporting Shaiva ritual correctness and the inner purification required for Pashupata-oriented practice.