Shloka 31

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

Devanagari script

सम्प्रेक्ष्य सर्वकालेषु तथावर्तेषु योगिनाम् आद्ये श्वेतः कलौ रुद्रः सुतारो मदनस् तथा

Transliteration

samprekṣya sarvakāleṣu tathāvarteṣu yoginām ādye śvetaḥ kalau rudraḥ sutāro madanas tathā

Translation

സകലകാലങ്ങളിലും യോഗികളുടെ ആവർത്തചക്രങ്ങളെ നിരീക്ഷിക്കുമ്പോൾ (പ്രഭുവിന്റെ രൂപങ്ങൾ) ഇങ്ങനെ—ആദ്യയുഗത്തിൽ ശ്വേതൻ; കലിയുഗത്തിൽ രുദ്രൻ; അതുപോലെ സുതാരനും മദനനും।

Word by Word

• सम्प्रेक्ष्य (samprekṣya): having observed, having considered

• सर्वकालेषु (sarvakāleṣu): in all times, in every age

• तथा (tathā): likewise, in that manner

• आवर्तेषु (āvarteṣu): in cycles, recurring turns (of time)

• योगिनाम् (yoginām): of yogins, of practitioners of yoga

• आद्ये (ādye): in the first, in the beginning age

• श्वेतः (śvetaḥ): Śveta (the White one

• कलौ (kalau): in Kali-yuga

• रुद्रः (rudraḥ): Rudra (the fierce auspicious Lord)

• सुतारः (sutāraḥ): Sutāra (a saving/protective form-name)

• मदनः (madanaḥ): Madana (the enchanting/joy-giving form-name)

• तथा (tathā): also, similarly.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Rudra

FAQs

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

It frames Shiva (Pati) as the timeless source who adopts yuga-appropriate forms; Linga worship is thus not limited to one era, but is the stable sign (liṅga) of the same Lord across all cycles.

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

Shiva-tattva is shown as transcending time yet compassionately entering time through specific manifestations, guiding yogins and bound souls (paśu) through changing yuga-conditions while remaining the one Pati.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes yogic discernment of time-cycles (āvarta) and alignment with the Lord’s yuga-form—central to Pāśupata orientation where practice is adapted to context while devotion to Rudra remains constant.