Shloka 9

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

Devanagari script

कल्पेश्वरो ऽथ भगवान् सर्वलोकप्रकाशनः मनुर्वैवस्वतश्चैव तव पौत्रो भविष्यति

Transliteration

kalpeśvaro 'tha bhagavān sarvalokaprakāśanaḥ manurvaivasvataścaiva tava pautro bhaviṣyati

Translation

Bấy giờ, Đức Thế Tôn—Kalpeśvara, Chúa tể của thời đại, Đấng soi sáng mọi thế giới—tuyên rằng: “Vaivasvata Manu cũng sẽ xuất hiện; quả thật, người ấy sẽ là cháu của ngươi.”

Word by Word

• कल्पेश्वरः: Lord of the kalpa/aeon

• अथ: then

• भगवान्: the Blessed Lord (Pati, the Supreme)

• सर्वलोकप्रकाशनः: the illuminator/revealer of all worlds

• मनुः: Manu (progenitor and law-giver)

• वैवस्वतः: son of Vivasvān (the Sun)

• च एव: and indeed

• तव: your

• पौत्रः: grandson

• भविष्यति: will be / shall become

Speaker

Suta Goswami (narrating an internal prophecy attributed to the Blessed Lord)

Characters & Entities

• Shiva
• Vaivasvata Manu
• Vivasvan (Surya)

FAQs

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

It places Shiva as Kalpeśvara—the sovereign of cosmic cycles—showing that even the rise of Manu (dharma’s administrator) unfolds under the Lord’s luminous governance, which Linga worship recognizes as the transcendent Pati guiding creation.

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

Shiva-tattva is implied as the all-illuminating, world-revealing consciousness (sarvaloka-prakāśanaḥ) that orders time (kalpa) and lineage; He is not merely within creation but the sovereign principle by which creation’s epochs and dharma-bearing agents appear.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is contemplative: in Pāśupata-oriented Shaiva practice, one meditates on Shiva as the Pati who governs kalpa and manvantara, strengthening detachment from pāśa (bondage) by seeing all worldly order as dependent on Him.