Shloka 109

ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा

Devanagari script

तत्र कालं जरिष्यामि तदा गिरिवरोत्तमे तेन कालञ्जरो नाम भविष्यति स पर्वतः

Transliteration

tatra kālaṃ jariṣyāmi tadā girivarottame tena kālañjaro nāma bhaviṣyati sa parvataḥ

Translation

ที่นั่น บนภูผาผู้ประเสริฐยิ่งในหมู่ภูเขา เราจักทำให้กาละ (เวลา) เองยังร่วงโรยได้; เพราะเหตุนั้นภูเขานั้นจักมีนามว่า ‘กาลัญชระ’

Word by Word

• तत्र: there

• कालम्: time (kāla)

• जरिष्यामि: I shall make decay/age, I shall cause to wither

• तदा: then/at that time

• गिरिवर-उत्तमे: on the best of excellent mountains

• तेन: therefore/by that (reason)

• कालञ्जरः: Kālañjara (name of the mountain)

• नाम: by name/indeed named

• भविष्यति: will become/will be

• सः: that

• पर्वतः: mountain

Speaker

Suta Goswami (narrating a sacred account of Shiva’s tirtha-glory and place-name etymology)

Characters & Entities

• Shiva
• Kāla (Time)
• Kālañjara (Mountain)

FAQs

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

It links a sacred Shaiva kshetra to Shiva’s supremacy over Kāla (time), implying that worship in such a place is oriented toward transcending worldly decay and approaching the timeless Pati through Linga-upasana.

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

By declaring the ‘withering of Time’ at the supreme mountain, the verse points to Shiva as Mahākāla—Pati who is not bound by Kāla, while all pashus (souls) experience time under pasha (bondage) until liberated.

What ritualistic or Yogic practice is highlighted here?

The verse primarily conveys kshetra-mahatmya rather than a specific rite, but its takeaway aligns with Pashupata intent: meditate on Shiva as the Lord beyond time while performing Linga-puja in a consecrated space to weaken pasha-bound identification with change and decay.