Shloka 30

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

तमसा कालरुद्राख्यं रजसा कनकाण्डजम् सत्त्वेन सर्वगं विष्णुं निर्गुणत्वे महेश्वरम्

Transliteration

tamasā kālarudrākhyaṃ rajasā kanakāṇḍajam sattvena sarvagaṃ viṣṇuṃ nirguṇatve maheśvaram

Translation

Through tamas he is known as Kālarudra; through rajas as the golden Egg-born (Brahmā); through sattva as the all-pervading Viṣṇu; and in his nirguṇa, attribute-transcendent reality, he is Maheśvara—Pati, the Supreme Lord beyond the guṇas.

Word by Word

• tamasā: by tamas (the guṇa of inertia/dissolution)

• kālarudrākhyaṃ: called Kālarudra (Rudra as Time)

• rajasā: by rajas (the guṇa of activity/creation)

• kanakāṇḍajam: the golden-egg-born (Hiraṇyagarbha/Brahmā)

• sattvena: by sattva (the guṇa of luminosity/preservation)

• sarvagaṃ: all-pervading

• viṣṇum: Viṣṇu

• nirguṇatve: in the state of being beyond guṇas/attributes

• maheśvaram: Maheśvara (the Great Lord, Śiva as Pati).

Speaker

Suta Goswami (narrating Linga Purana doctrine to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Maheshvara
• Rudra
• Vishnu
• Brahma
• Hiranyagarbha

FAQs

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

It grounds Liṅga-pūjā in the highest theology: the Liṅga signifies Maheśvara as nirguṇa Pati, while Brahmā, Viṣṇu, and Rudra are His guṇa-conditioned modes of cosmic function.

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

Śiva-tattva is presented as beyond the three guṇas (nirguṇa), yet capable of appearing through them as Time-Rudra (tamas), Hiraṇyagarbha/Brahmā (rajas), and all-pervading Viṣṇu (sattva)—showing Pati’s transcendence and immanence.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata orientation: meditate on the guṇa-transcendent Pati (Maheśvara) while recognizing guṇa-driven bondage (pāśa) in the pashu; worship the Liṅga as the nirguṇa support for liberation.