Shloka 12

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

नमो विकरणायैव कालवर्णाय वर्णिने बलाय बलिनां नित्यं सदा विकरणाय ते

Transliteration

namo vikaraṇāyaiva kālavarṇāya varṇine balāya balināṃ nityaṃ sadā vikaraṇāya te

Translation

ນະມັດສະການແດ່ພຣະອົງຜູ້ເກີນກວ່າອະວະຍະວະ ແລະອຳນາດຈຳກັດທັງປວງ; ນະມັດສະການແດ່ພຣະອົງຜູ້ມີສີເປັນ ກາລະ ເອງ, ໂອ ຜູ້ເປັນເຈົ້າແຫ່ງສີສັນ ແລະຮູບຮ່າງທັງປວງ. ພຣະອົງແມ່ນພະລັງໃນຜູ້ແຂງແຮງ; ຕະຫຼອດການ ແລະສະເໝີໄປ ນະມັດສະການແດ່ພຣະອົງ—ຜູ້ເກີນກວ່າການທຳງານຂອງປະສາດສຳຜັດ.

Word by Word

• namo: salutations

• vikaraṇāya: to the One without karaṇas (sense-organs/instruments), beyond limiting faculties

• eva: indeed

• kāla-varṇāya: to Him whose color/complexion is Time (kāla)

• varṇine: to the radiant One, the Lord of colors/forms

• balāya: to Strength, to the source of power

• balinām: of the strong/ mighty

• nityam: eternally

• sadā: always

• te: to You

Speaker

Suta Goswami (narrating a stuti within the Linga Purana’s Purva-Bhaga context)

Characters & Entities

• Shiva
• Kala (Time)

FAQs

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

It directs the worshipper to the Linga’s core meaning: Shiva as nirguṇa and beyond the sensory instruments (vikaraṇa), so the rite becomes an inward offering of awareness rather than mere external form.

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

Shiva is praised as Pati who transcends karaṇas (sense and action faculties) and yet pervades all manifestation as Kāla (Time) and as the very bala (power) energizing every being—immanent and transcendent at once.

What ritualistic or Yogic practice is highlighted here?

A contemplative Pashupata-oriented dhyāna is implied: meditate on Shiva as beyond senses (vikaraṇa) and as Kāla, withdrawing the pashu (individual soul) from pasha (bondage of sense-driven identity) into steady inner worship.