Shloka 9

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

Devanagari script

व्यासावताराणि तथा द्वापरान्ते च सुव्रताः योगाचार्यावताराणि तथा तिष्ये तु शूलिनः

Transliteration

vyāsāvatārāṇi tathā dvāparānte ca suvratāḥ yogācāryāvatārāṇi tathā tiṣye tu śūlinaḥ

Translation

நல்ல விரதமுடையோரே! த்வாபர யுக முடிவில் அவர் வ்யாச அவதாரங்களாக வெளிப்படுகிறார்; திஷ்ய காலத்திலும் சூரல்தாரி ஆண்டவன் யோகாசார்ய அவதாரங்களாய் தோன்றி, ஒழுக்கத்தால் பசுக்களை (பந்தப்பட்ட ஜீவர்களை) பதி வழிக்குக் கொண்டு செல்கிறான்।

Word by Word

• व्यास-अवताराणि: incarnations as Vyāsa (arrangers/compilers of sacred knowledge)

• तथा: and/also

• द्वापर-अन्ते: at the end of the Dvāpara (yuga)

• च: and

• सुव्रताः: O those of good vows (address to the sages)

• योग-आचार्य-अवताराणि: incarnations as Yoga preceptors/ācāryas

• तथा: likewise

• तिष्ये: in Tiṣya (a named era/period, often linked with Kali-related reckoning or a specific time-marker)

• तु: indeed

• शूलिनः: the Trident-bearer (Śiva).

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames Śiva as the recurring source of scriptural order (Vyāsa-forms) and yogic transmission (Yogācārya-forms), implying that Linga worship is grounded in both revealed knowledge and lived discipline taught by Śiva himself.

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

Śiva-tattva is presented as Pati—the sovereign Lord who repeatedly descends to restore dharma through śāstra (as Vyāsa) and to release paśus from pāśa through yoga (as the teacher-incarnations), while remaining the same Śūlin.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Śiva’s role in establishing yogic lineages—read in the Linga Purana as the Pāśupata-oriented transmission where discipline, initiation, and right teaching support liberation alongside Linga-centered devotion.