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Shloka 58

एकोनविंशतिशिवावतारवर्णनम्

Description of the Nineteen Manifestations/Avatāras of Śiva

तत्र श्रुतिसमूहानां विधानं ब्रह्मलक्षणम् । भविष्यति तदा कल्पे कृष्णद्वैपायनो यदा

tatra śrutisamūhānāṃ vidhānaṃ brahmalakṣaṇam | bhaviṣyati tadā kalpe kṛṣṇadvaipāyano yadā

అక్కడ శ్రుతుల సమూహానికి సక్రమమైన విధానం—బ్రహ్మలక్షణంతో కూడినది—ఆ కల్పంలో అప్పుడు ఏర్పడుతుంది; కృష్ణద్వైపాయనుడు (వ్యాసుడు) అవతరించినప్పుడు।

तत्रthere/in that context
तत्र:
Adhikaraṇa (अधिकरण)
TypeIndeclinable
Rootतत्र (अव्यय)
Formदेशवाचक-अव्यय (locative adverb)
श्रुतिसमूहानाम्of the collections of śruti
श्रुतिसमूहानाम्:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootश्रुति + समूह (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति (सम्बन्ध), बहुवचन; तत्पुरुषः—श्रुतीनां समूहाः
विधानम्arrangement, ordinance
विधानम्:
Karta (कर्ता)
TypeNoun
Rootविधान (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा-विभक्ति, एकवचन
ब्रह्मलक्षणम्having the character of Brahman / Brahma-related
ब्रह्मलक्षणम्:
Visheshana (विशेषण)
TypeAdjective
Rootब्रह्म + लक्षण (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा-विभक्ति, एकवचन; कर्मधारयः—ब्रह्म (वेद/परब्रह्म) इव/सम्बद्धं लक्षणं यस्य (Brahma-charactered)
भविष्यतिwill be
भविष्यति:
Kriyā (क्रिया)
TypeVerb
Rootभू (धातु)
Formलृट्-लकार (Simple Future), प्रथमपुरुष, एकवचन, परस्मैपद
तदाthen
तदा:
Adhikaraṇa (अधिकरण/काल)
TypeIndeclinable
Rootतदा (अव्यय)
Formकालवाचक-अव्यय (temporal adverb)
कल्पेin the kalpa
कल्पे:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootकल्प (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी-विभक्ति (अधिकरण), एकवचन
कृष्णद्वैपायनःKṛṣṇa-Dvaipāyana (Vyāsa)
कृष्णद्वैपायनः:
Karta (कर्ता)
TypeNoun
Rootकृष्ण + द्वैपायन (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; कर्मधारयः—कृष्णः द्वैपायनः (name: Vyāsa)
यदाwhen
यदा:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootयदा (अव्यय)
Formकालवाचक-अव्यय (relative temporal adverb)

Suta Goswami

Tattva Level: pati

Shiva Form: Īśāna

Role: teaching

Cosmic Event: kalpa reference; appearance of Kṛṣṇa-Dvaipāyana (Vyāsa)

K
Krishna Dvaipayana (Vyasa)
B
Brahman

FAQs

It affirms that the Śrutis (Vedas), which reveal Brahman, are not random but divinely ordered in time; their proper arrangement supports right knowledge (jñāna) that culminates in liberation, aligned with the Shaiva view that Śiva is the Supreme Reality indicated by the highest Vedic teaching.

By grounding practice in Śruti, it implies that Saguna worship—such as Linga-upāsanā—rests on scriptural order and authority; Vedic arrangement clarifies disciplines and meanings that lead from form-based devotion to realization of the Supreme (Brahman/Śiva).

The takeaway is to follow Śruti-aligned sādhana: daily mantra-japa (notably Shaiva mantras like the Panchākṣarī, where taught), and disciplined worship performed according to scriptural injunctions, treating the Veda as the guiding standard for purity and contemplation.