Shloka 44

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

Devanagari script

सवनानां सहस्रं तु त्रिविधं त्रिगुणं तथा ब्रह्मणस्तु तथा प्रोक्तः कालः कालात्मनः प्रभो

Transliteration

savanānāṃ sahasraṃ tu trividhaṃ triguṇaṃ tathā brahmaṇastu tathā proktaḥ kālaḥ kālātmanaḥ prabho

Translation

ہزار سَوَن تین طرح کے اور پھر تری گُنی کہے گئے ہیں۔ اے کَال کے عین ذات پروردگار، اسی طرح برہما کے زمانے کا پیمانہ بھی بیان ہوا ہے۔

Word by Word

• savanānām: of the savanas (pressings/ritual periods)

• sahasram: a thousand

• tu: indeed

• trividham: threefold

• triguṇam: consisting of three qualities / triply compounded

• tathā: likewise

• brahmaṇaḥ: of Brahmā

• tu: and/indeed

• tathā: similarly

• proktaḥ: is said/declared

• kālaḥ: time

• kāla-ātmanaḥ: of the One whose essence is Time (Time-bodied)

• prabho: O Lord (sovereign)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, conveying the Purana’s teaching on sacred time)

Characters & Entities

• Shiva
• Brahma
• Kala

FAQs

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

It frames ritual time (savana and larger cosmic measures) as ultimately grounded in Shiva as Kāla; Linga worship becomes a way for the pashu (soul) to sanctify time and orient every rite toward Pati, the Lord beyond bondage.

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

Shiva is addressed as Kālātmā—Time’s very essence—implying that temporal cycles (including Brahmā’s cosmic duration) function within Shiva’s sovereignty, while Shiva-tattva itself is the governing reality that transcends and measures all change.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Vedic savana-based discipline—structuring worship and offerings by sacred time; in a Shaiva-Pashupata sense, such regulated practice supports steadiness of sadhana so the pashu loosens pasha (bondage) through devotion and inner alignment to Pati.