Shloka 136

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

ततस्तेषु विकीर्णेषु कोटिशो हि गिरिष्वथ विश्वकर्मा विभजते कल्पादिषु पुनः पुनः

Transliteration

tatasteṣu vikīrṇeṣu koṭiśo hi giriṣvatha viśvakarmā vibhajate kalpādiṣu punaḥ punaḥ

Translation

ついで、それらが山々のあいだに無数の千万億として散り広がるとき、ヴィシュヴァカルマン（Viśvakarmā）は、つぎつぎのカルパ（kalpa）の初めごとに、幾度も分け与え、ふたたび整えて配する。

Word by Word

• tataḥ: then

• teṣu: among them/when those

• vikīrṇeṣu: having been dispersed/scattered

• koṭiśaḥ: in crores, in countless millions

• hi: indeed

• giriṣu: in the mountains

• atha: then/thereupon

• viśvakarmā: Viśvakarmā (the cosmic architect)

• vibhajate: distributes, apportions, arranges

• kalpa-ādiṣu: at the beginnings of kalpas (cosmic cycles)

• punaḥ punaḥ: again and again

Speaker

Suta Goswami

Characters & Entities

• Vishvakarma

FAQs

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

It frames sacred manifestations (such as consecrated forms and their loci) as recurring across kalpas—suggesting that Linga-presence and its holy sites are re-established cyclically under divine order, not merely by human history.

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

By emphasizing repeated kalpa-beginnings and orderly redistribution, it implies Shiva as Pati—the transcendent Lord who remains constant while creation is periodically reconfigured; the world’s forms are rearranged, but the Lord’s sovereignty over manifestation endures.

What ritualistic or Yogic practice is highlighted here?

Indirectly, it supports the Shaiva view that proper installation and arrangement of sacred forms (pratiṣṭhā and kṣetra-order) aligns the Pashu with cosmic dharma—preparing the ground for puja and Pāśupata-oriented discipline rather than describing a specific technique.