Shloka 25

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

यस्माच्च विश्वरूपो वै कल्पो ऽयं समुदाहृतः विश्वरूपा तथा चेयं सावित्री समुदाहृता

Transliteration

yasmācca viśvarūpo vai kalpo 'yaṃ samudāhṛtaḥ viśvarūpā tathā ceyaṃ sāvitrī samudāhṛtā

Translation

ഈ കല്പം ‘വിശ്വരൂപ’മെന്ന് പ്രസിദ്ധമായതിനാൽ, ഈ സാവിത്രിയും ‘വിശ്വരൂപിണി’യെന്നു പ്രഖ്യാപിക്കപ്പെടുന്നു।

Word by Word

• yasmāt: because

• ca: and

• viśvarūpaḥ: universal-formed, cosmic in form

• vai: indeed

• kalpaḥ: aeon, cosmic cycle

• ayam: this

• samudāhṛtaḥ: is declared/proclaimed

• viśvarūpā: universal-formed (feminine)

• tathā: likewise

• ca: and

• iyam: this

• sāvitrī: Sāvitrī (Savitr-related goddess/Mantra-power)

• samudāhṛtā: is declared/proclaimed

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Savitri

FAQs

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

By linking the kalpa to Viśvarūpa, the verse frames worship as oriented to the all-pervading Pati (Shiva) whose Linga signifies the totality of existence; Savitri as universal-form supports ritual as a cosmic act rather than a merely personal one.

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

It implies Shiva-tattva as Viśvarūpa—transcendent yet immanent—where the Lord as Pati pervades the whole kalpa, and Shakti (here indicated through Savitri) manifests that same universality as the power enabling order, knowledge, and ritual efficacy.

What ritualistic or Yogic practice is highlighted here?

The verse points toward Savitri-mantra orientation in Vedic-Śaiva practice—using mantra as a universalizing discipline that aligns the pashu (individual soul) with cosmic order under Pati, supporting contemplative japa and creation-aligned worship.