Shloka 29
Śiva-nāma-smaraṇa and Śambhu’s Protective Manifestation
Dāruka Episode
अन्यथा कलिपर्याये सत्यस्यादौ नृपेश्वर । महासेनसुतो यो वै वीरसेनेति विश्रुतः
anyathā kaliparyāye satyasyādau nṛpeśvara | mahāsenasuto yo vai vīraseneti viśrutaḥ
O Herr der Könige, im Zyklus des Kali verhält es sich anders; doch zu Beginn des Satya-Zeitalters gab es wahrlich den Sohn des Mahāsena, berühmt unter dem Namen Vīrasena.
Suta Goswami
Tattva Level: pashu
Jyotirlinga: Nāgeśvara
Sthala Purana: This verse sets the narrative frame by locating Vīrasena in primordial time (Satya-yuga), preparing the Nāgeśvara Jyotirliṅga origin account that contrasts yuga-dharma (Kali vs Satya) and introduces the exemplary devotee whose later contact with the liṅga-site becomes the vehicle for Śiva’s grace.
Significance: Hearing/remembering the Jyotirliṅga’s origin narrative is treated as śravaṇa-bhakti that ripens into darśana and protection from fear/poison/serpentine afflictions (nāga-doṣa) in later devotional reception.
Cosmic Event: Yuga-cycle framing: Kali-yuga contrasted with Satya-yuga (beginning)
FAQs
It highlights yuga-dharma: circumstances and spiritual capacities differ by age, yet Shiva’s grace operates through devotees and righteous kings like Vīrasena, reminding that devotion and dharma must be practiced according to one’s time.
Kotirudrasaṃhitā commonly frames Jyotirlinga glory through historical devotees. By naming Vīrasena in Satya-yuga, the text signals how Saguna Shiva (manifest as the Linga/Jyotirlinga) becomes accessible through exemplary worship in each yuga, even as conditions change.
While this verse is genealogical, its implied takeaway is to follow Kali-yuga-appropriate Shiva worship: japa of the Pañcākṣarī (Om Namaḥ Śivāya), Linga-abhiṣeka with devotion, and simple disciplines like bhasma (tripuṇḍra) and rudrākṣa as one’s capacity allows.