Shloka 31
Viśveśvara-māhātmya and the Nirguṇa–Saguṇa Emergence of Śiva (Śakti–Puruṣa/Prakṛti Discourse)
कैलासस्य पतिर्यो वै ह्यंतस्सत्त्वो बहिस्तमाः । कालाग्निर्नामतः ख्यातो निर्गुणो गुणवान्भवः । प्रणिपातैरनेकैश्च वचनं चेदमब्रवीत्
kailāsasya patiryo vai hyaṃtassattvo bahistamāḥ | kālāgnirnāmataḥ khyāto nirguṇo guṇavānbhavaḥ | praṇipātairanekaiśca vacanaṃ cedamabravīt
അപ്പോൾ കൈലാസപതി—‘കാലാഗ്നി’ എന്ന നാമത്തിൽ പ്രസിദ്ധൻ—അന്തരത്തിൽ സത്ത്വശുദ്ധൻ, പുറമേ തമസ്സാൽ മറഞ്ഞവൻ; സ്വരൂപത്തിൽ നിർഗുണനായിട്ടും കൃപാർത്ഥം ഗുണങ്ങൾ ധരിക്കുന്നവൻ—അനവധി പ്രണാമങ്ങൾ അർപ്പിച്ച് ഈ വാക്കുകൾ പറഞ്ഞു.
Suta Goswami (narrating the episode; the verse introduces Kālāgni’s forthcoming speech)
Tattva Level: pati
Shiva Form: Kālāntaka
Jyotirlinga: Viśvanātha
Sthala Purana: The scene-setting evokes Avimukta (Kāśī), Śiva’s ‘never-abandoned’ kṣetra where he remains accessible for the deliverance of beings; the epithet Kālāgni/Kālāntaka aligns with Kāśī’s mokṣa-bestowing theology where Śiva overcomes Time/death for devotees.
Significance: Darśana/śravaṇa in Avimukta is framed as especially potent for liberation (mokṣa) and release from fear of death/time (kāla).
Type: stotra
FAQs
It highlights Śiva as Pati (the Lord) who is essentially nirguṇa (beyond material qualities) yet compassionately appears with guṇas and forms to guide bound souls toward liberation—an important Shaiva Siddhanta emphasis on grace (anugraha).
By stating that the nirguṇa Lord becomes ‘guṇavān’ for the devotee, it supports saguna worship—such as Linga worship—as a valid, grace-filled means to approach the transcendent Śiva who is ultimately beyond form.
The verse foregrounds praṇipāta (repeated prostration) as a core bhakti discipline; in practice this pairs naturally with japa of the Pañcākṣarī (Om Namaḥ Śivāya) and reverent Linga-upāsanā to cultivate humility and receptivity to Śiva’s grace.