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Shloka 57

Adhyaya 4: अहोरात्र-युग-मन्वन्तर-कल्पमान तथा प्रलयान्ते सृष्ट्युपक्रमः

पितामहस्याथ परः परार्धद्वयसंमितः दिवा सृष्टं तु यत्सर्वं निशि नश्यति चास्य तत्

pitāmahasyātha paraḥ parārdhadvayasaṃmitaḥ divā sṛṣṭaṃ tu yatsarvaṃ niśi naśyati cāsya tat

Melampaui siang kosmik Pitāmaha (Brahmā) ialah malamnya, yang ukurannya menyamai dua parārdha; apa sahaja yang terzahir pada siangnya—seluruh ciptaan ini—larut kembali pada malam itu.

पितामहस्य (pitāmahasya)of Pitāmaha/Brahmā
पितामहस्य (pitāmahasya):
अथ (atha)then/thereupon
अथ (atha):
परः (paraḥ)the further (period)/beyond
परः (paraḥ):
परार्ध-द्वय-संमितः (parārdha-dvaya-saṃmitaḥ)measured as two parārdhas (an immense time-unit)
परार्ध-द्वय-संमितः (parārdha-dvaya-saṃmitaḥ):
दिवा (divā)in the day
दिवा (divā):
सृष्टम् (sṛṣṭam)created/manifested
सृष्टम् (sṛṣṭam):
तु (tu)indeed
तु (tu):
यत् (yat)whatever/that which
यत् (yat):
सर्वम् (sarvam)all/entire
सर्वम् (sarvam):
निशि (niśi)in the night
निशि (niśi):
नश्यति (naśyati)perishes/dissolves
नश्यति (naśyati):
च (ca)and
च (ca):
अस्य (asya)of him (Brahmā)
अस्य (asya):
तत् (tat)that (same creation).
तत् (tat):

Suta Goswami (narrating to the sages of Naimisharanya)

B
Brahma
S
Shiva

FAQs

It frames all manifested worlds as temporary—arising in Brahmā’s day and dissolving in his night—thereby directing the devotee to worship the timeless Pati (Śiva) symbolized by the Liṅga as the stable refuge beyond creation and dissolution.

By emphasizing cyclical creation and dissolution within Brahmā’s time, it implies that Śiva-tattva is not confined to these measures; in Shaiva Siddhanta, Pati (Śiva) remains transcendent while the pashus (souls) experience change under pasha (bondage) across cosmic cycles.

A key Pāśupata-Yogic takeaway is vairāgya (dispassion): contemplating pralaya and the impermanence of the created order to loosen pasha and turn the mind toward Liṅga-upāsanā and liberation-oriented discipline.