Shloka 76

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

Devanagari script

ततः सप्तदशे चैव परिवर्ते क्रमागते यदा भविष्यति व्यासो नाम्ना देवकृतञ्जयः

Transliteration

tataḥ saptadaśe caiva parivarte kramāgate yadā bhaviṣyati vyāso nāmnā devakṛtañjayaḥ

Translation

そして、順次めぐる第十七の転変が到来する時、「デーヴァクリタンジャヤ」と名づけられたヴィヤーサが現れる。彼は神々によって立てられ、ダルマの伝承とシヴァの啓示を護持する者である。

Word by Word

• tataḥ: then/thereafter

• saptadaśe: in the seventeenth

• ca eva: and indeed

• parivarte: in the cycle/turning

• krama-āgate: when the order has arrived/when it comes in sequence

• yadā: when

• bhaviṣyati: will be/shall arise

• vyāsaḥ: Vyāsa (compiler/arranger of scripture)

• nāmnā: by name

• devakṛtañjayaḥ: Devakṛtañjaya (lit. ‘conqueror made/appointed by the gods’, a proper name).

Speaker

Suta Goswami

Characters & Entities

• Vyasa
• Devas

FAQs

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

It anchors Linga-centered Shaiva teaching in an unbroken scriptural lineage: each cycle appoints a Vyasa to preserve and re-articulate Dharma, including the right understanding of Shiva as Pati and the Linga as His manifest sign.

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

Indirectly: Shiva-tattva is treated as perennial and supra-temporal, while its revelation is periodically organized through Vyasa figures—implying the eternal Pati is constant even as teachings are recompiled for bound souls (pashu) in changing ages.

What ritualistic or Yogic practice is highlighted here?

No single rite is specified; the takeaway is the preservation of Shaiva sadhana—especially Linga-puja and Pashupata-oriented discipline—through authorized transmission in each cyclical era.