Shloka 22

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

हैरण्ये राजते चैव कृष्णायसमये तथा आलयं चात्मनः कृत्वा तत्रास्ते बलवांस्तदा

Transliteration

hairaṇye rājate caiva kṛṣṇāyasamaye tathā ālayaṃ cātmanaḥ kṛtvā tatrāste balavāṃstadā

Translation

في عصر الذهب وعصر الفضة، وكذلك في عصر الحديد المظلم، بعدما أقام لنفسه مقاماً مقدّساً، يمكث الجبّار هناك على الدوام—بوصفه Pati، مانحاً الحماية ووسيلةَ إرخاء قيود الـpaśu.

Word by Word

• hiraṇye: in the golden (age)/with gold

• rājate: shines, is resplendent

• ca eva: and indeed

• kṛṣṇa-āyasa-maye: in the age made of dark iron (Kali)/the iron-like dark age

• tathā: likewise, in the same manner

• ālayaṃ: abode, sanctuary, temple

• ca: and

• ātmanaḥ: for himself/for his own being

• kṛtvā: having made, having established

• tatra: there, in that place

• āste: sits, abides, remains

• balavān: the powerful one

• tadā: then, at that time

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It emphasizes that Shiva’s presence is accessed through an established ālaya (sanctified abode/temple), supporting the core Linga Purana idea that Linga-pratiṣṭhā and continued worship make the Lord’s grace tangibly available in every Yuga.

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

Shiva is portrayed as the ever-abiding, powerful Pati who remains present across changing ages; his constancy contrasts with Yuga-conditions and implies his sovereignty over pasha (bondage) and compassion toward the paśu (bound soul).

What ritualistic or Yogic practice is highlighted here?

The verse points to ālaya-sthāpana and Linga-centered residence/worship—creating a consecrated space as the practical foundation for regular pūjā, japa, and Pāśupata-oriented discipline aimed at loosening bondage.