Shloka 94

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

कालात्मा सोम एवेह विज्ञानमय उच्यते सदानन्दमयो भूत्वा महेशः परमेश्वरः

Transliteration

kālātmā soma eveha vijñānamaya ucyate sadānandamayo bhūtvā maheśaḥ parameśvaraḥ

Translation

ఇక్కడ కాలాత్మకుడైన సోముడు విజ్ఞానమయుడని ప్రకటించబడెను. సదానందమయుడై మహేశ్వరుడు, పరమేశ్వరుడుగా నిలుచును.

Word by Word

• कालात्मा: whose self is Time / the indwelling soul of time

• सोमः: Soma (the lunar deity

• एव: indeed

• इह: here, in this context

• विज्ञानमयः: constituted of higher knowing/consciousness

• उच्यते: is said, is declared

• सदानन्दमयः: made of eternal bliss

• भूत्वा: having become, being

• महेशः: Mahesha, the Great Lord

• परमेश्वरः: Parameśvara, the Supreme Lord

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya; verse describing Shiva-tattva through the epithet 'Soma')

Characters & Entities

• Shiva
• Soma
• Mahesha
• Parameshvara

FAQs

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

It frames Shiva (worshipped as the Linga) not as a mere symbol but as the Time-Self and the very substance of conscious realization (vijñāna), guiding the devotee from ritual form to direct knowledge of Pati.

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

Shiva is identified as kālātmā (the inner reality of time) and vijñānamaya (pure awakened knowing), culminating in sadānandamaya—eternal bliss—thus establishing him as Mahesha, the transcendent Parameśvara beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse points to a Pashupata-Yogic inner practice: meditating on Shiva as the witness of time and the ground of consciousness, so the pashu (individual soul) loosens pasha (limitations) and abides in the bliss-nature of Pati.