Shloka 49

मुनिमोहशमनम्

Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī

Devanagari script

कालेन कललं चापि बुद्बुदं सम्प्रजायते मृत्पिण्डस्तु यथा चक्रे चक्रावर्तेन पीडितः

Transliteration

kālena kalalaṃ cāpi budbudaṃ samprajāyate mṛtpiṇḍastu yathā cakre cakrāvartena pīḍitaḥ

Translation

Por la fuerza del Tiempo (Kāla), la masa primera (kalala) del embrión se vuelve también una forma semejante a una burbuja; como un terrón de arcilla que, oprimido y arrastrado por el remolino de la rueda del alfarero, se transforma.

Word by Word

• kālena: by Time (Kāla)

• kalalam: the first embryonic mass, gelatinous stage

• ca api: and also

• budbudam: a bubble, blister-like form

• samprajāyate: comes into being, is produced

• mṛtpiṇḍaḥ tu: but a lump of clay

• yathā: just as

• cakre: on the wheel

• cakrāvartena: by the wheel’s whirl/rotation

• pīḍitaḥ: pressed, compressed, driven

Speaker

Suta Goswami (narrating the cosmological/embryological teaching within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Kāla (Time) as an operative Shakti under Pati (Shiva), showing that embodied formation is shaped by forces beyond the individual; Linga worship turns the mind from Kāla-bound becoming toward the timeless Lord signified by the Linga.

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

Shiva-tattva is implied as the sovereign Pati who governs Kāla and transformation: bodies change like clay on a wheel, while Shiva remains the inner ruler enabling change without being limited by it.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata-oriented vairāgya and meditation: contemplate bodily formation as Kāla-driven (pāśa) and fix awareness on Shiva as Pati, the transcendent ground beyond time—often supported by Linga-dhyāna and mantra-japa.