Shloka 100

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

Devanagari script

वाचश्रवाः स्मृतो व्यासो यदा स ऋषिसत्तमः तदाप्यहं भविष्यामि दारुको नाम नामतः

Transliteration

vācaśravāḥ smṛto vyāso yadā sa ṛṣisattamaḥ tadāpyahaṃ bhaviṣyāmi dāruko nāma nāmataḥ

Translation

ఆ ఋషిశ్రేష్ఠుడు వాచశ్రవా ‘వ్యాస’ అని స్మరింపబడునప్పుడు, అప్పుడు నేనూ ‘దారుక’ అనే నామముతో ప్రసిద్ధుడై అవతరిస్తాను.

Word by Word

• वाचश्रवाः: Vācaśravas (a famed name/epithet)

• स्मृतः: remembered, renowned

• व्यासः: Vyāsa (the compiler/arranger of revelation)

• यदा: when

• सः: he

• ऋषिसत्तमः: best among sages

• तदा: then

• अपि: also, indeed

• अहम्: I

• भविष्यामि: I shall become/shall exist

• दारुकः: Dāruka

• नाम: name

• नामतः: by name, in designation

Speaker

Likely Suta Goswami (within a prophetic/narrative frame)

Characters & Entities

• Vyasa
• Vacaśravas
• Dāruka

FAQs

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

It anchors the Shaiva teaching-stream in a recognized Purāṇic lineage (Vyāsa → later narrator), implying that Linga-upāsanā and its vidhi are preserved through authorized transmission rather than private invention.

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

Indirectly: by emphasizing a divinely ordered succession of sages and narrators, it reflects Shiva as Pati—the guiding Lord who sustains dharma and liberating knowledge for the pashu through time, via śāstra and guru-paramparā.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata-yoga limb is stated; the takeaway is the primacy of śravaṇa (listening) and paramparā-based instruction as the gateway to Shaiva sādhanā.