Shloka 13

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

सूत उवाच शृण्वन्तु कल्पे वाराहे द्विजा वैवस्वतान्तरे व्यासांश् च साम्प्रतं रुद्रांस् तथा सर्वान्तरेषु वै

Transliteration

sūta uvāca śṛṇvantu kalpe vārāhe dvijā vaivasvatāntare vyāsāṃś ca sāmprataṃ rudrāṃs tathā sarvāntareṣu vai

Translation

سوت نے کہا—اے دِوِج رشیو! سنو؛ ورَاہ کلپ کے وئیوسوت منونتر میں میں اب ویاسوں اور رُدروں کا، اور اسی طرح دوسرے سب منونتروں میں بھی، ترتیب وار بیان کروں گا۔

Word by Word

• Sūtaḥ: Sūta (the narrator)

• uvāca: said

• śṛṇvantu: let (you) hear / listen

• kalpe: in the Kalpa (aeon)

• vārāhe: called Varāha (Varāha Kalpa)

• dvijāḥ: O twice-born (brāhmaṇa sages)

• vaivasvata-antare: in the Vaivasvata Manvantara

• vyāsān: the Vyasas (arrangers of the Veda)

• ca: and

• sāmpratam: now / at present

• rudrān: the Rudras (forms/emanations of Rudra)

• tathā: likewise

• sarva-antareṣu: in all (other) Manvantaras

• vai: indeed / certainly

Speaker

Suta Goswami

Characters & Entities

• Suta
• Dvijas
• Varaha (as Kalpa-name)
• Vaivasvata Manu
• Vyasa
• Rudra

FAQs

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

It sets the cosmic and scriptural frame (Kalpa and Manvantara) for the Purana’s Shaiva teaching—showing that Rudra’s presence and the transmission of sacred knowledge (via Vyasas) recur in every age, grounding Linga-upasana in perennial dharma.

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

By announcing “Rudras” across all Manvantaras, it implies Shiva as Pati—the timeless Lord whose Rudra-śakti manifests repeatedly to regulate creation and dissolution, while remaining beyond temporal cycles.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this verse; it functions as an introduction to the Manvantara-wise narration that later supports Shaiva disciplines such as Pāśupata-oriented devotion and Linga-pūjā as age-transcending practices.