प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा
सम्प्रेक्ष्य सर्वकालेषु तथावर्तेषु योगिनाम् आद्ये श्वेतः कलौ रुद्रः सुतारो मदनस् तथा
samprekṣya sarvakāleṣu tathāvarteṣu yoginām ādye śvetaḥ kalau rudraḥ sutāro madanas tathā
Sa pagmamasid sa daloy ng lahat ng panahon at sa mga paulit-ulit na siklo ng mga yogin, (ang Panginoon ay nagpapakita sa iba’t ibang anyo): sa unang panahon bilang Śveta; sa panahong Kali bilang Rudra; at gayundin bilang Sutāra at Madana.
Suta Goswami (narrating to the sages of Naimisharanya)
It frames Shiva (Pati) as the timeless source who adopts yuga-appropriate forms; Linga worship is thus not limited to one era, but is the stable sign (liṅga) of the same Lord across all cycles.
Shiva-tattva is shown as transcending time yet compassionately entering time through specific manifestations, guiding yogins and bound souls (paśu) through changing yuga-conditions while remaining the one Pati.
The verse emphasizes yogic discernment of time-cycles (āvarta) and alignment with the Lord’s yuga-form—central to Pāśupata orientation where practice is adapted to context while devotion to Rudra remains constant.