Shloka 134

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

प्रभावात्मा जगत्कालः कालः कम्पी तरुस्तनुः सारङ्गो भूतचक्राङ्कः केतुमाली सुवेधकः

Transliteration

prabhāvātmā jagatkālaḥ kālaḥ kampī tarustanuḥ sāraṅgo bhūtacakrāṅkaḥ ketumālī suvedhakaḥ

Translation

وہ پرَبھاو آتما ہے، جلال و نور کا سَروپ؛ وہ جگت کا کال ہے، وہ خود کال ہے؛ وہ کمپّی، جو عوالم کو جنبش دیتا ہے۔ اس کا تن درختوں کی صورت ہے؛ وہ سارنگ (ہرن) ہے؛ اس کی علامت بھوت چکر ہے؛ وہ کیتومالی اور سوویدھک—پاش کو چیرنے والا شِو ہے۔

Word by Word

• प्रभावात्मा: whose essence is प्रभा (radiant power/splendor)

• जगत्कालः: the cosmic time governing the universe

• कालः: Time itself (the devourer and regulator)

• कम्पी: the shaker/trembler (who causes movement and upheaval)

• तरुस्तनुः: whose body/form is trees (vegetation as His embodiment)

• सारङ्गः: deer/antelope

• भूतचक्राङ्कः: whose emblem/mark (अङ्क) is the wheel/cycle (चक्र) of beings/elements (भूत)

• केतुमाली: adorned with ketus (banners/comets

• सुवेधकः: the excellent piercer/penetrator

• one who strikes true (also: one who imparts right knowledge that ‘pierces’ ignorance)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; Sahasranama recitation context)

Characters & Entities

• Shiva

FAQs

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

These names train the devotee to worship the Liṅga not as a mere icon but as Pati—Shiva as cosmic Time, immanent life (trees), and the ruler of the bhūta-cakra; reciting them refines bhakti and steadies the mind for Liṅga-upāsanā.

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

It presents Shiva as both transcendent regulator (Kāla, Jagat-kāla) and immanent presence (Taru-tanuḥ), while remaining subtle and hard to grasp for the bound soul (Sāraṅgaḥ), and as the one who decisively breaks bondage through true penetration of ignorance (Su-vedhakaḥ).

What ritualistic or Yogic practice is highlighted here?

Sahasranāma-japa with Kāla-bhāvanā (contemplation on Shiva as Time) supports Pāśupata-style inner practice: letting knowledge ‘pierce’ avidyā and loosening pāśas through steady remembrance during Liṅga-pūjā and meditation.