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

顶礼于汝为瓦摩提婆(Vāmadeva)；顶礼于汝为耶什吒(Jyeṣṭha，最古者)与赐愿者。顶礼于鲁陀罗(Rudra)——汝即是迦罗(Kāla，时间)本身，又为迦拉那(Kalanā)，衡量并安立时间分际者。我再三顶礼于汝。

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.