Shloka 2

Adhyaya 4: अहोरात्र-युग-मन्वन्तर-कल्पमान तथा प्रलयान्ते सृष्ट्युपक्रमः

Devanagari script

दिवा सृष्टिं विकुरुते रजन्यां प्रलयं विभुः औपचारिकमस्यैतद् अहोरात्रं न विद्यते

Transliteration

divā sṛṣṭiṃ vikurute rajanyāṃ pralayaṃ vibhuḥ aupacārikamasyaitad ahorātraṃ na vidyate

Translation

By “day” the all-pervading Lord brings forth creation, and by “night” He withdraws it into dissolution. Yet for Him this division into day and night is only a manner of speaking—for in His own reality there is no day-and-night at all.

Word by Word

• दिवा (divā): by day

• सृष्टिम् (sṛṣṭim): creation/emanation

• विकुरुते (vikurute): fashions, manifests

• रजन्याम् (rajanyām): by night

• प्रलयम् (pralayam): dissolution, reabsorption

• विभुः (vibhuḥ): the all-pervading Lord (Pati)

• औपचारिकम् (aupacārikam): figurative, conventional expression

• अस्य (asya): of Him

• एतत् (etat): this

• अहोरात्रम् (ahorātram): day-and-night cycle

• न (na): not

• विद्यते (vidyate): exists/is found

Speaker

Suta Goswami (narrating the cosmological doctrine to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It teaches that Shiva, worshipped as the Linga, is beyond time; ritual timings (day/night) are helpful conventions, while true Linga-upasana aims at realizing the timeless Pati who transcends all cycles.

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

Shiva is Vibhu—omnipresent and sovereign over srishti and pralaya—yet untouched by temporal divisions; day/night are only descriptive labels for His cosmic functions, not attributes limiting His being.

What ritualistic or Yogic practice is highlighted here?

A contemplative Pashupata orientation is implied: meditate on the Lord as the timeless Pati, using cosmic rhythms as supports, then transcending them in inner worship (manasa-puja) and samadhi.