Shloka 12

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

Devanagari script

द्वापरे प्रथमे ब्रह्मन् यदा व्यासः स्वयं प्रभुः तदाहं ब्राह्मणार्थाय कलौ तस्मिन् युगान्तिके

Transliteration

dvāpare prathame brahman yadā vyāsaḥ svayaṃ prabhuḥ tadāhaṃ brāhmaṇārthāya kalau tasmin yugāntike

Translation

ឱ ព្រះព្រហ្មណ៍! ក្នុងទ្វាបរ​យុគដំបូង ពេលព្រះវ្យាសៈ—មានអំណាចដូចម្ចាស់—ស្ថិតនៅ នោះខ្ញុំបានបង្ហាញខ្លួន ដើម្បីប្រយោជន៍ដល់ព្រះព្រាហ្មណ៍; ហើយនៅកាលីយុគក្រោយមក នៅចំណុចបត់នៃយុគ ខ្ញុំក៏បង្ហាញ ដើម្បីថែរក្សាធម្ម និងនាំពសុ (វិញ្ញាណចងខ្សែ) ឲ្យទៅរកបតិ (ព្រះម្ចាស់)។

Word by Word

• द्वापरे: in Dvāpara-yuga

• प्रथमे: in the first (cycle/phase)

• ब्रह्मन्: O Brahman (address to a sage/creator)

• यदा: when

• व्यासः: Vyāsa

• स्वयं: himself

• प्रभुः: the Lord/master (one endowed with sovereignty)

• तदा: then

• अहम्: I

• ब्राह्मणार्थाय: for the sake/benefit of the brahmins

• कलौ: in Kali-yuga

• तस्मिन्: in that

• युगान्तिके: at the end/threshold of the yuga (yuga-junction)

Speaker

Suta Goswami (outer narration; internal ‘I’ refers to Shiva’s purposeful manifestation in yuga-transition context)

Characters & Entities

• Vyasa
• Shiva

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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.