Shloka 22

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

Devanagari script

हैरण्ये राजते चैव कृष्णायसमये तथा आलयं चात्मनः कृत्वा तत्रास्ते बलवांस्तदा

Transliteration

hairaṇye rājate caiva kṛṣṇāyasamaye tathā ālayaṃ cātmanaḥ kṛtvā tatrāste balavāṃstadā

Translation

En la era de oro y en la de plata, y asimismo en la oscura era de hierro, tras establecer para Sí una morada sagrada, el Poderoso permanece allí siempre—como Pati, otorgando protección y el medio de aflojar los lazos del paśu.

Word by Word

• hiraṇye: in the golden (age)/with gold

• rājate: shines, is resplendent

• ca eva: and indeed

• kṛṣṇa-āyasa-maye: in the age made of dark iron (Kali)/the iron-like dark age

• tathā: likewise, in the same manner

• ālayaṃ: abode, sanctuary, temple

• ca: and

• ātmanaḥ: for himself/for his own being

• kṛtvā: having made, having established

• tatra: there, in that place

• āste: sits, abides, remains

• balavān: the powerful one

• tadā: then, at that time

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

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.

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

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).

What ritualistic or Yogic practice is highlighted here?

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.