Shloka 67

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

Devanagari script

ततः पञ्चदशे प्राप्ते परिवर्ते क्रमागते त्रैय्यारुणिर्यदा व्यासो द्वापरे समपद्यत

Transliteration

tataḥ pañcadaśe prāpte parivarte kramāgate traiyyāruṇiryadā vyāso dvāpare samapadyata

Translation

అనంతరం క్రమానుసారంగా పదిహేనవ పరివర్తం వచ్చినప్పుడు, ద్వాపరయుగంలో త్రయ్యారుణి వ్యాసుడిగా అవతరించి శివపురాణ జ్ఞానపరంపరను నిలిపెను.

Word by Word

• ततः (tataḥ): then

• पञ्चदशे (pañcadaśe): in the fifteenth

• प्राप्ते (prāpte): having been reached/arrived

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

• क्रमागते (kramāgate): come in orderly succession

• त्रैय्यारुणिः (traiyyāruṇiḥ): Trayyāruṇi (a sage)

• यदा (yadā): when

• व्यासः (vyāsaḥ): the arranger/editor (Vyāsa)

• द्वापरे (dvāpare): in the Dvāpara Yuga

• समपद्यत (samapadyata): became/was established as.

Speaker

Suta Goswami

Characters & Entities

• Trayyāruṇi
• Vyāsa
• Dvāpara Yuga

FAQs

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

It establishes the authorized lineage of Purāṇic transmission: the Linga-tattva and Śiva-upāsanā are preserved in each yuga through a Vyāsa, ensuring the path for paśus (souls) to approach Pati (Śiva) via right knowledge and worship.

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

Indirectly, it presents Śiva-tattva as timeless and safeguarded across yuga-cycles: the same liberating knowledge is re-arranged by Vyāsa-figures so that bound beings may overcome pāśa (bondage) through Śiva’s grace and revelation.

What ritualistic or Yogic practice is highlighted here?

No single rite is named; the verse highlights the prerequisite for all Śaiva sādhana—scriptural continuity (śāstra-paramparā) through Vyāsa—by which Pāśupata-oriented discipline and Linga-pūjā are taught correctly in each age.