Shloka 13

Adhyaya 17: लिङ्गोद्भव—ब्रह्मविष्ण्वहङ्कार-शमनं, ओंकार-प्रादुर्भावः, मन्त्र-तत्त्वं च

Devanagari script

कालात्मा कालनाभस्तु शुक्लः कृष्णस्तु निर्गुणः नारायणो महाबाहुः सर्वात्मा सदसन्मयः

Transliteration

kālātmā kālanābhastu śuklaḥ kṛṣṇastu nirguṇaḥ nārāyaṇo mahābāhuḥ sarvātmā sadasanmayaḥ

Translation

พระองค์คืออาตมันแห่งกาล และเป็นผู้มีกาลเป็นนาภี พระองค์ขาวและดำ—แต่ยังคงเหนือคุณ (นิรคุณ) พระนารายณ์ผู้มีกรอันยิ่งใหญ่นั้นคืออาตมันของสรรพสิ่ง แผ่ซ่านทั้งภาวะมีและภาวะไม่มี

Word by Word

• कालात्मा: the Self/essence of Time

• कालनाभः: he whose navel (source) is Time / from whom Time proceeds

• तु: indeed

• शुक्लः: the white, luminous aspect

• कृष्णः: the dark aspect

• तु: indeed

• निर्गुणः: beyond the guṇas (sattva-rajas-tamas)

• नारायणः: Nārāyaṇa (the all-pervading Lord)

• महाबाहुः: mighty-armed, of great power

• सर्वात्मा: the Self of all beings

• सदसन्मयः: constituted of (pervading) both sat (being) and asat (non-being)

Speaker

Suta Goswami (narrating the Purana’s teaching to the sages at Naimisharanya, preserving an internal theological exposition)

Characters & Entities

• Narayana
• Kala (Time)

FAQs

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

It frames the worshipped Lord as both transcendent (nirguṇa) and immanent (sarvātmā), supporting the Linga as a symbol of the formless Pati who nevertheless pervades all names, forms, and cosmic functions like Time.

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

By describing the Supreme as Time’s essence and source, yet beyond guṇas, it aligns with Shiva-tattva as Pati: untouched by prakṛti (pāśa) while governing all states of existence and non-existence in creation and dissolution.

What ritualistic or Yogic practice is highlighted here?

A contemplative upāsanā is implied: meditate on the Linga/Lord as kāla-atīta (beyond time) and nirguṇa, to loosen the pashu’s bondage to guṇa-driven identity and cultivate Pashupata-style detachment and surrender to Pati.