Shloka 52

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

Devanagari script

एकादशे द्वापरे तु व्यासस्तु त्रिव्रतो यदा तदाप्यहं भविष्यामि गङ्गाद्वारे कलौ तथा

Transliteration

ekādaśe dvāpare tu vyāsastu trivrato yadā tadāpyahaṃ bhaviṣyāmi gaṅgādvāre kalau tathā

Translation

एकादशे द्वापरे तु व्यासस्तु त्रिव्रतो यदा । तदाप्यहं भविष्यामि गङ्गाद्वारे कलौ तथा ॥

Word by Word

• ekādaśe: in the eleventh

• dvāpare: in the Dvāpara-yuga

• tu: indeed

• vyāsaḥ: Vyāsa

• trivrataḥ: ‘Trivrata’ (the one of three vows/observances)

• yadā: when

• tadā: then

• api: also/indeed

• aham: I

• bhaviṣyāmi: I shall become/I shall manifest

• gaṅgādvāre: at Gaṅgādvāra (the ‘Gateway of the Gaṅgā’, Haridvāra)

• kalau: in the Kali-yuga

• tathā: likewise/so too

Speaker

Suta Goswami (narrating Shiva’s yuga-wise manifestations within the Linga Purana discourse)

Characters & Entities

• Shiva
• Vyasa
• Ganga (as Gaṅgā-dvāra/Haridwar)

FAQs

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

It anchors Linga-centered Shaiva practice in time and place: Shiva’s grace is not remote but periodically accessible, especially through sacred tirthas like Gaṅgādvāra, where devotees can approach Pati (Shiva) through Linga-upāsanā.

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

Shiva-tattva is portrayed as freely self-manifesting for the uplift of Pashus (souls). Though transcendent as Pati, Shiva enters history through purposeful appearances to loosen Pāśa (bondage) and re-establish dharma suited to each yuga.

What ritualistic or Yogic practice is highlighted here?

The verse points to tirtha-based Shaiva sādhanā—pilgrimage and disciplined observance (vrata) aligned with Pashupata-oriented devotion—implying that in Kali, Gaṅgādvāra becomes a key locus for Shiva-upāsanā and vrata-driven purification.