Previous Verse
Next Verse

Shloka 11

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

वामदेव नमस्तुभ्यं ज्येष्ठाय वरदाय च नमो रुद्राय कालाय कलनाय नमो नमः

vāmadeva namastubhyaṃ jyeṣṭhāya varadāya ca namo rudrāya kālāya kalanāya namo namaḥ

นอบน้อมแด่พระองค์ในนามวามเทวะ นอบน้อมแด่พระองค์ผู้เป็นเชษฐะและผู้ประทานพร นอบน้อมแด่รุทระ—ผู้เป็นกาละเอง และเป็นกัลนา ผู้วัดและกำหนดส่วนแบ่งแห่งกาล ขอนอบน้อมซ้ำแล้วซ้ำเล่า

vāmadevaVāmadeva (the auspicious, gentle aspect of Shiva)
vāmadeva:
namaḥ/namassalutation, bow
namaḥ/namas:
tubhyamto You
tubhyam:
jyeṣṭhāyato the Eldest/Most ancient
jyeṣṭhāya:
varadāyato the giver of boons
varadāya:
caand
ca:
rudrāyato Rudra (the remover of suffering, fierce-transformative Shiva)
rudrāya:
kālāyato Time (the cosmic principle that dissolves)
kālāya:
kalanāyato the measurer/marker (of time, phases, portions
kalanāya:
namo namaḥrepeated salutations, again and again
namo namaḥ:

Suta Goswami (narrating a stuti/praise as part of the Purva-Bhaga account)

S
Shiva
R
Rudra
V
Vamadeva

FAQs

It functions as a nāma-stuti (praise through names), aligning the worshipper’s mind with Shiva as Pati—the auspicious Vāmadeva who grants grace, and the cosmic Kāla who governs dissolution—thereby sanctifying Linga-pūjā with right understanding of Shiva’s supreme lordship.

Shiva is presented as both benevolent (Vāmadeva, Varada) and absolutely transcendent in governance (Rudra as Kāla and Kalanā). This expresses Shiva-tattva as the supreme regulator of creation’s rhythms, beyond pashu (souls) and pasha (bondage), yet capable of granting boons and liberation by grace.

Japa and dhyāna through divine epithets: repeating Shiva’s names (nāma-japa) and contemplating him as Time itself is a Pāśupata-oriented inner practice that steadies the mind, loosens pasha (bondage), and turns the pashu toward Pati.