Shloka 17

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

लब्धवान् भगवांश्चक्रं कृष्णः कालाग्निसन्निभम् मनोस्तु प्रथमस्यासन् नव पुत्रास्तु तत्समाः

Transliteration

labdhavān bhagavāṃścakraṃ kṛṣṇaḥ kālāgnisannibham manostu prathamasyāsan nava putrāstu tatsamāḥ

Translation

福徳あるクリシュナは、劫末の滅尽の火に似て燃え輝く円盤（チャクラ）を得た。さらに最初のマヌには九人の子があり、姿と徳において彼に等しかった—主宰パティ（シヴァ）のもとで宇宙の秩序を支える者たちである。主の御意によって、パシュ（束縛された魂）は創造の循環を巡りゆく。

Word by Word

• labdhavān: obtained

• bhagavān: the Blessed Lord

• cakram: discus (chakra weapon)

• kṛṣṇaḥ: Krishna

• kālāgni-sannibham: resembling the fire of Time / the conflagration at dissolution

• manoḥ: of Manu

• tu: and/indeed

• prathamasya: of the first

• āsan: there were

• nava: nine

• putrāḥ: sons

• tu: and

• tat-samāḥ: equal to him / comparable to him

Speaker

Suta Goswami

Characters & Entities

• Krishna
• Manu

FAQs

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

It situates Linga-centered Shaiva cosmology within cyclical time: divine power (śakti) protects dharma through aeons, while manvantara lineages unfold under the supreme Lord (Pati), the ultimate support of worship and liberation.

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

By evoking kālāgni (the fire of Time), it points to the supreme principle that governs creation and dissolution—an aspect classically aligned with Shiva as Mahākāla, the transcendent Pati who presides over cosmic cycles.

What ritualistic or Yogic practice is highlighted here?

No specific rite is described; the takeaway is doctrinal—Pashupata-aligned contemplation of Time (kāla) and cosmic order (dharma) as governed by Pati, supporting disciplined worship (pūjā) and inner restraint (yama-niyama).