Shloka 67

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

Devanagari script

एतत्कालान्तरं ज्ञेयम् अहर्वै पारमेश्वरम् रात्रिश्चैतावती ज्ञेया परमेशस्य कृत्स्नशः

Transliteration

etatkālāntaraṃ jñeyam aharvai pārameśvaram rātriścaitāvatī jñeyā parameśasya kṛtsnaśaḥ

Translation

हे काळांतर परमेश्वराचे ‘दिवस’ म्हणून जाणावे; आणि तितक्याच प्रमाणाची ‘रात्रि’ही जाणावी। अशा रीतीने परमेश्वराचा पूर्ण दिवस-रात्रिचक्र ठरते।

Word by Word

• एतत् (etat): this

• कालान्तरम् (kālāntaram): interval/measure of time

• ज्ञेयम् (jñeyam): to be known/understood

• अहः (ahar): day

• वै (vai): indeed

• पारमेश्वरम् (pārameśvaram): belonging to Parameśvara (the Supreme Lord, Śiva)

• रात्रिः (rātriḥ): night

• च (ca): and

• एतावती (etāvatī): of the same measure/so much

• ज्ञेया (jñeyā): to be known/understood

• परमेशस्य (parameśasya): of Parameśvara

• कृत्स्नशः (kṛtsnaśaḥ): wholly/entirely/in total.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Parameshvara

FAQs

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

It frames Śiva (Parameśvara) as the cosmic regulator of time itself; Linga worship here becomes contemplation of the Pati as the ground of all cycles (day/night), not merely a worldly deity within time.

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

Śiva-tattva is presented as Parameśvara whose ‘day’ and ‘night’ define cosmic measures; the Lord is the sovereign Pati who orders kāla, while the paśu (soul) experiences time under pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

A meditative discipline is implied: kāla-anusandhāna—contemplating the Lord as Time—supporting Pāśupata-oriented inward worship where the aspirant aligns awareness with Mahādeva’s cosmic rhythm.