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Shloka 22

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

हैरण्ये राजते चैव कृष्णायसमये तथा आलयं चात्मनः कृत्वा तत्रास्ते बलवांस्तदा

hairaṇye rājate caiva kṛṣṇāyasamaye tathā ālayaṃ cātmanaḥ kṛtvā tatrāste balavāṃstadā

Im goldenen und im silbernen Zeitalter, und ebenso im dunklen eisernen Zeitalter, errichtete Er Sich eine heilige Wohnstatt; dort weilt der Mächtige stets—als Pati, Schutz gewährend und das Mittel schenkend, die Fesseln des paśu zu lösen.

hiraṇyein the golden (age)/with gold
hiraṇye:
rājateshines, is resplendent
rājate:
ca evaand indeed
ca eva:
kṛṣṇa-āyasa-mayein the age made of dark iron (Kali)/the iron-like dark age
kṛṣṇa-āyasa-maye:
tathālikewise, in the same manner
tathā:
ālayaṃabode, sanctuary, temple
ālayaṃ:
caand
ca:
ātmanaḥfor himself/for his own being
ātmanaḥ:
kṛtvāhaving made, having established
kṛtvā:
tatrathere, in that place
tatra:
āstesits, abides, remains
āste:
balavānthe powerful one
balavān:
tadāthen, at that time
tadā:

Suta Goswami (narrating to the sages at Naimisharanya)

S
Shiva

FAQs

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.

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).

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.