Shloka 11

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

वामदेव नमस्तुभ्यं ज्येष्ठाय वरदाय च नमो रुद्राय कालाय कलनाय नमो नमः

Transliteration

vāmadeva namastubhyaṃ jyeṣṭhāya varadāya ca namo rudrāya kālāya kalanāya namo namaḥ

Translation

وام دیو کے روپ میں تجھے نمسکار؛ جَیَشٹھ اور وَرَد کے روپ میں بھی نمسکار۔ رُدر کو نمہ—جو خود کال (وقت) ہے اور وقت کی تقسیم کا ناظم (کلنا) ہے؛ بار بار نمہ۔

Word by Word

• vāmadeva: Vāmadeva (the auspicious, gentle aspect of Shiva)

• namaḥ/namas: salutation, bow

• tubhyam: to You

• jyeṣṭhāya: to the Eldest/Most ancient

• varadāya: to the giver of boons

• ca: and

• rudrāya: to Rudra (the remover of suffering, fierce-transformative Shiva)

• kālāya: to Time (the cosmic principle that dissolves)

• kalanāya: to the measurer/marker (of time, phases, portions

• namo namaḥ: repeated salutations, again and again

Speaker

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

Characters & Entities

• Shiva
• Rudra
• Vamadeva

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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.