Shloka 30
पूर्वगतिवर्णनम् (Pūrvagati-varṇana) — “Description of the Prior Course / Earlier Lineage Account”
वृषभानस्य वैश्यस्य कनिष्ठा च कलावती । भविष्यति प्रिया राधा तत्सुता द्वापरान्ततः
vṛṣabhānasya vaiśyasya kaniṣṭhā ca kalāvatī | bhaviṣyati priyā rādhā tatsutā dvāparāntataḥ
Kalāvatī, the younger daughter of Vṛṣabhānu the vaiśya, will—at the close of the Dvāpara age—become the beloved Rādhā, his daughter.
Suta Goswami
Tattva Level: pasha
Jyotirlinga: Oṃkāreśvara
Sthala Purana: Oṃkāra’s island-liṅga is tied to līlā and the concealment/revelation of the Supreme through sacred form; the verse’s yuga-marker (end of Dvāpara) and emergence of Rādhā as beloved power fits a tirodhāna-to-revelation arc (divinity hidden in human lineage, then disclosed).
Significance: Pilgrimage is sought for removal of inner veils and stabilization of devotion through the Oṃkāra form of Śiva.
Shakti Form: Rādhā
Role: nurturing
Cosmic Event: Dvāpara-yuga end (yuga-sandhi)
FAQs
It situates a revered devotee-figure within sacred time (yuga) and lineage, showing how divine grace expresses itself through embodied births; in Shaiva understanding, such narratives reinforce faith (bhakti) and the Lord’s governance of cosmic order (dharma) across ages.
Though not directly about the Liṅga, it supports saguna devotion by affirming that divine presence and belovedness manifest in time and form; the same principle underlies Liṅga worship—approaching the formless (nirguṇa) through a sanctified form (saguṇa).
The verse implies bhakti-oriented remembrance: contemplate the Lord’s orderly unfolding through yugas and keep steady japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) as a daily anchor, supported by simple śiva-pūjā (water offering and reverent recitation).