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