Shloka 66

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

Devanagari script

लोकालोकद्वयं किंचिद् अण्डे ह्यस्मिन्समर्पितम् हुमन् <-> दिविने तिमे यत्तु सृष्टौ प्रसंख्यातं मया कालान्तरं द्विजाः

Transliteration

lokālokadvayaṃ kiṃcid aṇḍe hyasminsamarpitam human <-> divine time yattu sṛṣṭau prasaṃkhyātaṃ mayā kālāntaraṃ dvijāḥ

Translation

ഈ ബ്രഹ്മാണ്ഡത്തിൽ ലോകവും അലോകവും—ഈ ഇരുവിഭാഗങ്ങളിലെ ഒരു അംശം സ്ഥാപിതമായിരിക്കുന്നു. സൃഷ്ടിവിവരണത്തിൽ ഞാൻ എണ്ണിപ്പറഞ്ഞ മാനുഷവും ദിവ്യവും ആയ കാലവിഭാഗങ്ങൾ—അതു തന്നെയാണ് ഇവിടെ, ഹേ ദ്വിജന്മാരേ, ഗ്രഹിക്കേണ്ടത്।

Word by Word

• लोकालोकद्वयम्: the pair of realms called Loka and Aloka

• किंचित्: a certain portion

• अण्डे: in the cosmic egg (brahmāṇḍa)

• हि: indeed

• अस्मिन्: in this

• समर्पितम्: placed/assigned/established

• मानुषम्: human (pertaining to mortals)

• दैविकम्: divine (pertaining to the gods)

• कालम्: time

• यत् तु: and that which

• सृष्टौ: in (the description of) creation

• प्रसंख्यातम्: fully enumerated/calculated

• मया: by me

• कालान्तरम्: intervals/divisions of time

• द्विजाः: O twice-born (brahmins)

Speaker

Suta Goswami (narrating cosmology and time-reckoning to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

By mapping the cosmos (Lokāloka within the brahmāṇḍa) and its time-cycles, the verse frames Linga worship as alignment with Shiva as Pati—the transcendent ground that orders space (loka) and time (kāla), both of which function as forms of pāśa for the pashu.

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

Though the verse speaks in cosmological terms, it implies Shiva-tattva as the regulator beyond the measured cosmos: the worlds and time-divisions are established within creation, while Shiva as Pati is the steady reality by which such measures are known and ultimately surpassed.

What ritualistic or Yogic practice is highlighted here?

The takeaway is contemplative discipline: recognizing kāla (human and divine time) as a measurable bond (pāśa) and using Shaiva sādhanā—japa, dhyāna on the Linga, and Pāśupata-oriented detachment—to orient the pashu toward the timeless Pati.