Shloka 9

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

Devanagari script

व्यासावताराणि तथा द्वापरान्ते च सुव्रताः योगाचार्यावताराणि तथा तिष्ये तु शूलिनः

Transliteration

vyāsāvatārāṇi tathā dvāparānte ca suvratāḥ yogācāryāvatārāṇi tathā tiṣye tu śūlinaḥ

Translation

Wahai para pemegang tapa suci! Pada akhir Dvāpara, Ia menampakkan diri sebagai penjelmaan-penjelmaan Vyāsa; dan pada masa Tiṣya pun, Tuhan bersenjata trisula (Śiva) hadir sebagai penjelmaan para guru Yoga, menuntun jiwa-jiwa terikat (paśu) melalui disiplin menuju jalan Sang Pati.

Word by Word

• व्यास-अवताराणि: incarnations as Vyāsa (arrangers/compilers of sacred knowledge)

• तथा: and/also

• द्वापर-अन्ते: at the end of the Dvāpara (yuga)

• च: and

• सुव्रताः: O those of good vows (address to the sages)

• योग-आचार्य-अवताराणि: incarnations as Yoga preceptors/ācāryas

• तथा: likewise

• तिष्ये: in Tiṣya (a named era/period, often linked with Kali-related reckoning or a specific time-marker)

• तु: indeed

• शूलिनः: the Trident-bearer (Śiva).

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames Śiva as the recurring source of scriptural order (Vyāsa-forms) and yogic transmission (Yogācārya-forms), implying that Linga worship is grounded in both revealed knowledge and lived discipline taught by Śiva himself.

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

Śiva-tattva is presented as Pati—the sovereign Lord who repeatedly descends to restore dharma through śāstra (as Vyāsa) and to release paśus from pāśa through yoga (as the teacher-incarnations), while remaining the same Śūlin.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Śiva’s role in establishing yogic lineages—read in the Linga Purana as the Pāśupata-oriented transmission where discipline, initiation, and right teaching support liberation alongside Linga-centered devotion.