Shloka 139

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

Devanagari script

इत्येतद्वै मया प्रोक्तम् अवतारेषु लक्षणम् मन्वादिकृष्णपर्यन्तम् अष्टाविंशद् युगक्रमात्

Transliteration

ityetadvai mayā proktam avatāreṣu lakṣaṇam manvādikṛṣṇaparyantam aṣṭāviṃśad yugakramāt

Translation

如是，我已宣说（湿婆）诸化身之界相特征：依诸劫期之次第，二十八番相续，自摩奴起，至奎师那而终。

Word by Word

• iti: thus

• etat: this

• vai: indeed

• mayā: by me

• proktam: has been spoken/declared

• avatāreṣu: with regard to the avatāras/descents

• lakṣaṇam: the mark, definition, characteristic

• manu-ādi: beginning with Manu

• kṛṣṇa-paryantam: ending with/lasting up to Kṛṣṇa

• aṣṭāviṃśat: twenty-eight

• yuga-kramāt: by/according to the sequence (krama) of the yugas

Speaker

Suta Goswami (narrating the Linga Purana discourse to the sages of Naimisharanya)

Characters & Entities

• Manu
• Krishna
• Shiva

FAQs

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

It frames the avatāra-teaching as a structured, yuga-wise revelation of Śiva’s guidance, supporting the Linga as the stable sign (liṅga) of Pati through changing ages and practices.

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

Śiva-tattva is implied as the governing Pati who manifests appropriate avatāra-lakṣaṇas across time to protect dharma and lead the pashu (bound soul) beyond pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Rather than a single rite, it highlights the principle of yuga-appropriate sādhana—often expressed in the Linga Purana through Linga-pūjā and Pāśupata-oriented discipline as Śiva’s method for liberation.