प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा
व्यासावताराणि तथा द्वापरान्ते च सुव्रताः योगाचार्यावताराणि तथा तिष्ये तु शूलिनः
vyāsāvatārāṇi tathā dvāparānte ca suvratāḥ yogācāryāvatārāṇi tathā tiṣye tu śūlinaḥ
Sa pagtatapos ng panahon ng Dvāpara, O mga may marangal na panata, nagpapakita Siya bilang mga pagkakatawang-tao ni Vyāsa; at sa panahon ng Tiṣya rin, ang Panginoong may hawak ng Trisula (Śiva) ay lumilitaw bilang mga pagkakatawang-tao ng mga guro ng Yoga, upang akayin ang mga paśu na nakagapos sa pamamagitan ng disiplina tungo kay Pati, ang Panginoon.
Suta Goswami
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.
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.
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.