Shloka 7

देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः

Devanagari script

द्वापरे चैव कालाग्निर् धर्मकेतुः कलौ स्मृतः रुद्रस्य मूर्तयस्त्वेता ये ऽभिध्यायन्ति पण्डिताः

Transliteration

dvāpare caiva kālāgnir dharmaketuḥ kalau smṛtaḥ rudrasya mūrtayastvetā ye 'bhidhyāyanti paṇḍitāḥ

Translation

In the Dvāpara age, Rudra is remembered as Kālāgni, and in the Kali age He is known as Dharmaketu. These are the manifested forms of Rudra upon which the learned contemplate—recognizing the one Pati appearing through distinct yuga-forms to govern dharma and burn away pāśa (bondage).

Word by Word

• द्वापरे: in Dvāpara-yuga

• चैव: and indeed

• कालाग्निः: Kālāgni (the Fire of Time, a name/form of Rudra)

• धर्मकेतुः: Dharmaketu (the Banner/Sign of Dharma, a name/form of Rudra)

• कलौ: in Kali-yuga

• स्मृतः: is remembered/known

• रुद्रस्य: of Rudra

• मूर्तयः: forms/manifestations

• तु: indeed

• एताः: these

• ये: which/that

• अभिध्यायन्ति: meditate upon/contemplate

• पण्डिताः: the learned/wise.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rudra
• Shiva

FAQs

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

It frames Linga-centered contemplation as yuga-transcending: devotees meditate on Rudra’s specific yuga-names (Kālāgni, Dharmaketu) while worshiping the one Shiva as Pati, the inner reality behind all forms.

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

Shiva-tattva is shown as one Lord appearing through distinct functional manifestations across time—burning impurity as Kālāgni and upholding dharma as Dharmaketu—yet remaining the same supreme Pati beyond the yugas.

What ritualistic or Yogic practice is highlighted here?

It highlights dhyāna (contemplation) on Rudra’s forms/names—an inner limb aligned with Pāśupata-oriented practice where remembrance of Shiva dissolves pasha and steadies the pashu (soul) toward liberation.