आज का श्लोक, ’सहस्रयुगपर्यन्तम्’ / ’sahasrayugaparyantam’

आज का श्लोक,
’सहस्रयुगपर्यन्तम्’ / ’sahasrayugaparyantam’  
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सहस्रयुगपर्यन्तम्’ / ’sahasrayugaparyantam’ - चार युगों के एक हज़ार बार व्यतीत हो जाने की अवधिवाला,

अध्याय 8, श्लोक 17,

सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः ।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥)
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(सहस्रयुगपर्यन्तम् अहः यत् ब्रह्मणः विदुः ।
रात्रिम् युगसहस्रानाम् ते अहो-रात्र-विदः जनाः ॥)
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भावार्थ : काल के तत्व को जानने तथा ’दिन-रात’ के परिमाण द्वारा उसकी गणना करनेवाले, चार युगों के एक हज़ार बार व्यतीत हो जाने की अवधिवाले जिस समय को ब्रह्मा का एक दिन, तथा इसी प्रकार जिस (चार युगों के एक हज़ार बार व्यतीत हो जाने की अवधि) को ही उनकी एक रात्रि का समय कहते हैं ।
(अगले श्लोक क्रमांक 18 में आगे कहा गया है, ...)
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सहस्रयुगपर्यन्तम्’ /  ’sahasrayugaparyantam’  Of The Time-span of 1000 eons (1000 'kalpa',  every kalpa is equivalent to 4 'yuga')

Chapter 8, śloka 17,
sahasrayugaparyantam-
aharyadbrahmaṇo viduḥ |
rātriṃ yugasahasrāntāṃ
te:'horātravido janāḥ ||)
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(sahasrayugaparyantam 
ahaḥ yat brahmaṇaḥ viduḥ |
rātrim yugasahasrānām
te aho-rātra-vavidaḥ janāḥ ||)
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Meaning :
Those who know the nature and essence of Time, say that the brahma's one day and likewise one night also, each  comprises of  1000  yugas. (and a yuga on the human scale of time, is again as is described in scriptures).
(... Continued in the next śloka 18 of this chapter6).
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Note : From this and the next few śloka-s, we get an interesting Hint:
We can guess about the nature of the entity that is given this name 'brahma'. And we can see The two faces of 'Time'; The 'Relative' that according to our assumption keeps on 'passing' moment to moment, getting lost every second, and at the same time, There is yet another that passes NOT. The 'Absolute', Imperishable, Immutable, Unmoveable, 'Timeless-ness'.
In 'Poems and Parables' J.Krishnamurti had observed:
"Time and space but exist in mind."
We can see his difficulty while using the term 'mind'. I think by this He might have meant -'Thought'.
The 'Thought' as is used in His Literature coincides with the  saṃskṛta as ’vṛtti’ / ’saṅkalpa’, which has another substitute in 'kalpanā'  - imagination / thought. So 'thought' and 'time' define one-another. Both are but illusion. Their functioning presumes a ground which is unchanging, Time-less Reality. Which is NOT Insentient, But Conscious, Intelligence Principle. We can understand and grasp this much only.
In paurāṇika parlance, this 'creation' is but a saṅkalpa, in 's mind (kalpana) which gives rise to 'kalpa'.

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