Shloka 71

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

अहोरात्रं च नक्तं च तिग्ममन्युः सुवर्चसः गजहा दैत्यहा कालो लोकधाता गुणाकरः

Transliteration

ahorātraṃ ca naktaṃ ca tigmamanyuḥ suvarcasaḥ gajahā daityahā kālo lokadhātā guṇākaraḥ

Translation

Он — сами День-и-Ночь, и также Ночь; Он грозен в гневе и сияющ в великолепии. Он — убийца демона-слона и губитель дайтьев; Он — Кала, Время; держатель миров, сокровищница всех добродетелей и сил.

Word by Word

• ahorātram: day-and-night (the full cycle of time)

• ca: and

• naktam: night

• ca: and

• tigma-manyuḥ: of sharp/fierce wrath (terrible to adharma)

• suvarcasaḥ: of beautiful radiance/splendor

• gajahā: slayer of the elephant (Gajāsura / the elephant-demon)

• daityahā: slayer of the Daityas (asuras)

• kālaḥ: Time, the cosmic dissolver and regulator

• loka-dhātā: supporter/sustainer of the worlds

• guṇa-ākaraḥ: repository/mine of qualities (auspicious attributes).

Speaker

Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga as the sign of Pati—Shiva who pervades time (day, night) and protects the worlds; chanting these names during Linga-puja aligns the pashu (soul) to the Lord beyond temporal bondage.

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

Shiva is presented as both immanent and transcendent: immanent as the very cycle of time and cosmic support (lokadhātā), transcendent as Kāla who subdues daityic forces (pāśa/impurities) and shines as pure consciousness (suvarcasaḥ).

What ritualistic or Yogic practice is highlighted here?

Sahasranāma-japa as a Pāśupata-oriented upāsanā: repeating these names with Linga-dhyāna cultivates detachment from kāla (time) and weakens pāśa (bondage) through remembrance of Pati’s protective and purifying power.