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Skanda Purana — Mahesvara Khanda, Shloka 85

विश्वरूपाय विश्वाय विश्वनाताय वै नमः । शंकराय च कालाय कालावयवरूपिणे

viśvarūpāya viśvāya viśvanātāya vai namaḥ | śaṃkarāya ca kālāya kālāvayavarūpiṇe

سلامٌ لِمَن صورتُهُ الكون، ولِمَن هو الكون، ولربِّ الكون. سلامٌ لشنكرا، وللزمنِ نفسِه— لِمَن تتكوّن صورتُهُ من أجزاء الزمن ذاتها.

विश्वरूपायto the one of universal form
विश्वरूपाय:
Sampradana (Recipient)
TypeNoun
Rootविश्वरूप (प्रातिपदिक) = विश्व + रूप
Formपुंलिङ्ग, चतुर्थी-विभक्ति, एकवचन
विश्वायto the all / the universe
विश्वाय:
Sampradana (Recipient)
TypeNoun
Rootविश्व (प्रातिपदिक)
Formपुंलिङ्ग, चतुर्थी-विभक्ति, एकवचन
विश्वनातायto the Lord of the universe
विश्वनाताय:
Sampradana (Recipient)
TypeNoun
Rootविश्वनात (प्रातिपदिक) = विश्व + नाथ
Formपुंलिङ्ग, चतुर्थी-विभक्ति, एकवचन; नाथ-शब्दस्य रूपभेदः (नाथ → नात)
वैindeed
वै:
Sambandha (Particle)
TypeIndeclinable
Rootवै (अव्यय)
Formनिपात (emphatic particle)
नमःsalutation
नमः:
Karma (Object of saluting)
TypeIndeclinable
Rootनमस् (प्रातिपदिक)
Formनिपातवत् प्रयोगः (salutation)
शंकरायto Śaṅkara
शंकराय:
Sampradana (Recipient)
TypeNoun
Rootशंकर (प्रातिपदिक)
Formपुंलिङ्ग, चतुर्थी-विभक्ति, एकवचन
and
:
Sambandha (Conjunction)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयबोधक-अव्यय (conjunction)
कालायto Time
कालाय:
Sampradana (Recipient)
TypeNoun
Rootकाल (प्रातिपदिक)
Formपुंलिङ्ग, चतुर्थी-विभक्ति, एकवचन
कालावयवरूपिणेto the one whose form consists of the parts of time
कालावयवरूपिणे:
Sampradana (Recipient)
TypeNoun
Rootकालावयवरूपिन् (प्रातिपदिक) = काल + अवयव + रूपिन्
Formपुंलिङ्ग, चतुर्थी-विभक्ति, एकवचन; -इन्-प्रत्ययान्त (possessor: having the form of the limbs/parts of time)

Sūta (Lomaharṣaṇa) to the sages (deduced)

Tirtha: Kedāra

Type: kshetra

Listener: Pilgrims/seekers

Scene: Śiva stands or sits as Viśvarūpa: galaxies, mountains, rivers, and beings within his body; a wheel/flow motif represents Kāla, with Śaṅkara’s calm face presiding over time’s movement.

Ś
Śiva
Ś
Śaṅkara
K
Kāla (Time)

FAQs

All forms and all time are encompassed by Śiva; recognizing this dissolves fear and grounds dharma in the eternal.

Though ‘Viśvanātha’ is an epithet, the immediate textual setting is Kedārakhaṇḍa—praise oriented to Kedāra’s Śiva.

No explicit ritual; it is a contemplative praise suitable for pilgrimage recitation.