अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति
कण्ठे कालो महाबाहुश् चतुष्पाद् वह्निसंभवः युगान्तोद्यतजीमूतभीमगंभीरनिःस्वनः
kaṇṭhe kālo mahābāhuś catuṣpād vahnisaṃbhavaḥ yugāntodyatajīmūtabhīmagaṃbhīraniḥsvanaḥ
في حنجرةِه يقيم «كالا» (Kāla: الزمان/الموت)؛ وهو الربّ عظيم الساعد، ذو أربع قوائم، مولودٌ من النار، وزئيره العميق المهيب كغيوم الرعد التي تنهض عند نهاية الدهر. وبصفته «پَتي» (Pati)، يجمع الزمان في ذاته، وعند الانحلال الكوني يذيب قيود «پاشا» (pāśa) التي تُوثِق «پاشو» (paśu).
Suta Goswami (narrating a Shiva-stuti/epithet sequence within the Linga Purana discourse)
It frames the Linga as the sign of Pati who contains Kāla itself—worship of the Linga is devotion to the Lord who rules dissolution and grants the pashu freedom from time-bound fear.
Shiva is depicted as Kāla-adhīśa (Lord of Time): Time/Death is in His throat, while His yugānta-like roar signifies sovereign power over pralaya—He is not bound by pāśa but is the liberator of bound souls.
The verse supports Pāśupata-bhāva in japa and dhyāna—contemplating Shiva as Kāla-transcendent during Linga-pūjā steadies the mind against fear and strengthens vairāgya toward time-bound attachments.