Shloka 59

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

Devanagari script

त्रयोदशे पुनः प्राप्ते परिवर्ते क्रमेण तु धर्मो नारायणो नाम व्यासस्तु भविता यदा

Transliteration

trayodaśe punaḥ prāpte parivarte krameṇa tu dharmo nārāyaṇo nāma vyāsastu bhavitā yadā

Translation

ക്രമാനുസരണം പതിമൂന്നാം പരിഭർത്തം വീണ്ടും വന്നാൽ, ‘നാരായണ’ എന്ന നാമത്തിൽ അറിയപ്പെടുന്ന ധർമ്മൻ തന്നെയാകും വ്യാസൻ।

Word by Word

• त्रयोदशे: in the thirteenth

• पुनः: again

• प्राप्ते: having been reached

• परिवर्ते: in the cycle/turning (of time)

• क्रमेण: in order, successively

• तु: indeed

• धर्मः: Dharma (the personified principle of righteousness)

• नारायणः: Nārāyaṇa

• नाम: by name

• व्यासः: Vyāsa (the compiler/divider of the Veda)

• तु: and/indeed

• भविता: will become/will be

• यदा: when

Speaker

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

Characters & Entities

• Dharma
• Narayana
• Vyasa

FAQs

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

It anchors Linga-worship within the Purana’s larger Shaiva cosmology: the Veda is periodically reorganized by a Vyāsa so that dharma and Shiva-oriented rites (including Linga-pūjā) remain accessible to bound souls (paśu) across cycles of time.

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

Though Shiva is not named, the verse implies a Shaiva Siddhanta frame where Pati (the Lord) governs cosmic order through appointed powers—Dharma and the Vyāsa-function—so that revelation and right practice persist despite cyclical change.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed; the takeaway is the preservation of Vedic and Shaiva-Agamic authority through the Vyāsa principle, which safeguards correct mantra, pūjā-vidhi, and yogic disciplines (including Pāśupata-oriented practice) across time-cycles.