Shloka 67

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

एतत्कालान्तरं ज्ञेयम् अहर्वै पारमेश्वरम् रात्रिश्चैतावती ज्ञेया परमेशस्य कृत्स्नशः

Transliteration

etatkālāntaraṃ jñeyam aharvai pārameśvaram rātriścaitāvatī jñeyā parameśasya kṛtsnaśaḥ

Translation

اس کَالان्तर کو پرمیشور کا ‘دن’ سمجھنا چاہیے؛ اور اسی مقدار کی ‘رات’ بھی جانی جائے۔ یوں پرمیشور کا پورا دن اور رات مکمل ہوتا ہے۔

Word by Word

• एतत् (etat): this

• कालान्तरम् (kālāntaram): interval/measure of time

• ज्ञेयम् (jñeyam): to be known/understood

• अहः (ahar): day

• वै (vai): indeed

• पारमेश्वरम् (pārameśvaram): belonging to Parameśvara (the Supreme Lord, Śiva)

• रात्रिः (rātriḥ): night

• च (ca): and

• एतावती (etāvatī): of the same measure/so much

• ज्ञेया (jñeyā): to be known/understood

• परमेशस्य (parameśasya): of Parameśvara

• कृत्स्नशः (kṛtsnaśaḥ): wholly/entirely/in total.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Parameshvara

FAQs

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

It frames Śiva (Parameśvara) as the cosmic regulator of time itself; Linga worship here becomes contemplation of the Pati as the ground of all cycles (day/night), not merely a worldly deity within time.

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

Śiva-tattva is presented as Parameśvara whose ‘day’ and ‘night’ define cosmic measures; the Lord is the sovereign Pati who orders kāla, while the paśu (soul) experiences time under pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

A meditative discipline is implied: kāla-anusandhāna—contemplating the Lord as Time—supporting Pāśupata-oriented inward worship where the aspirant aligns awareness with Mahādeva’s cosmic rhythm.