Shloka 59

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

Devanagari script

कालाग्निरुद्रसंकाशान् कालरुद्रोपमांस्तदा प्राह देवो हरिः साक्षात् प्रणिपत्य स्थितान् प्रभुः

Transliteration

kālāgnirudrasaṃkāśān kālarudropamāṃstadā prāha devo hariḥ sākṣāt praṇipatya sthitān prabhuḥ

Translation

ثم إن الربّ هَري (فيشنو) نفسه انحنى ساجدًا، وخاطب أولئك الكائنات الواقفين بين يديه، المتلألئين كـ«كالاغني-رودرا» والمماثلين لـ«كالا-رودرا».

Word by Word

• कालाग्निरुद्रसंकाशान्: resembling Kālāgni-Rudra

• कालरुद्रोपमान्: comparable to Kāla-Rudra

• तदा: then

• प्राह: spoke/addressed

• देवः: the god

• हरिः: Hari (Viṣṇu)

• साक्षात्: directly/in person

• प्रणिपत्य: having bowed down/prostrated

• स्थितान्: standing/remaining present

• प्रभुः: the Lord/master

Speaker

Suta Goswami (narrating); within the narrative, Hari (Vishnu) speaks

Characters & Entities

• Vishnu (Hari)
• Rudra (Kāla-Rudra / Kālāgni-Rudra)

FAQs

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

It frames a key Purāṇic mood for Liṅga-upāsanā: even Hari approaches the Rudra principle with namaskāra, implying that the supreme Pati (Śiva-tattva) is worthy of worship beyond sectarian pride.

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

By invoking Kāla-Rudra and Kālāgni-Rudra—forms linked with time and cosmic dissolution—it points to Śiva as the transcendent Pati who governs kāla (time) and saṃhāra (reabsorption), before whom even great devas stand in awe.

What ritualistic or Yogic practice is highlighted here?

The explicit practice is praṇipāta (prostration), a foundational limb of bhakti and a prerequisite attitude in Pāśupata discipline: humility of the paśu (bound soul) before the Pati, loosening pāśa (bondage) through surrender.