Shloka 100

Adhyaya 40: Kali-yuga Lakshana, Yuga-sandhyamsha, and the Re-emergence of Dharma

Devanagari script

युगानां परिमाणं ते कथितं हि प्रसङ्गतः वदामि देवीपुत्रत्वं पद्मयोनेः समासतः

Transliteration

yugānāṃ parimāṇaṃ te kathitaṃ hi prasaṅgataḥ vadāmi devīputratvaṃ padmayoneḥ samāsataḥ

Translation

O Devi, since the measures of the yugas have been explained to you in their proper context, I shall now state concisely how Padmayoni (Brahmā, the lotus-born) came to be known as the son of the Goddess—within the divine order upheld by Pati (Śiva).

Word by Word

• yugānām: of the yugas (world-ages)

• parimāṇam: measure, duration

• te: to you

• kathitam: has been explained/told

• hi: indeed

• prasaṅgataḥ: as the topic arose/in proper sequence

• vadāmi: I speak/I shall tell

• devī-putratvam: the state of being the Goddess’s son/sonship in relation to the Devi

• padma-yoneḥ: of the lotus-wombed/lotus-born one (Brahmā)

• samāsataḥ: briefly, in summary

Speaker

Shiva (Mahadeva) addressing Devi (Parvati)

Characters & Entities

• Shiva
• Parvati
• Brahma

FAQs

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

It links cosmic time (yuga-measures) to the sṛṣṭi narrative, positioning creation under the supreme governance of Pati (Śiva), which is foundational to understanding why the Liṅga is worshipped as the timeless axis beyond cycles.

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

By moving from yuga-calculation to the origin-account of Brahmā, the verse implies Śiva-tattva as the transcendent regulator of time and causality—above the manifested creator-functions that arise within the cycle.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway is contemplative: Pāśupata-oriented reflection on kāla (time) and sṛṣṭi as bound domains (pāśa) contrasted with devotion to Pati (Śiva) through Liṅga-centered worship.