Shloka 3

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

वह्निः समीरणश्चैव व्योम्नि तन्मात्रसंयुतः इन्द्रियाणि दशैकं च तन्मात्राणि द्विजोत्तम

Transliteration

vahniḥ samīraṇaścaiva vyomni tanmātrasaṃyutaḥ indriyāṇi daśaikaṃ ca tanmātrāṇi dvijottama

Translation

يا أفضلَ ذوي الولادتين، إن النارَ والريحَ، وكذلك الأثيرَ المقترنَ بتنماترا (جوهره اللطيف)، ومعها الإحدى عشرة قوة (الحواس العشر والعقل) والعناصر اللطيفة—تُعدّ هكذا في تبيين التتڤات (tattva).

Word by Word

• वह्निः: Fire (Agni)

• समीरणः: Wind/Air (Vayu)

• च एव: and indeed

• व्योम्नि: in ether/space (Akasha)

• तन्मात्र-संयुतः: endowed/associated with the subtle essence (tanmatra)

• इन्द्रियाणि: sense-faculties

• दश-एकम्: ten plus one (i.e., eleven)

• च: and

• तन्मात्राणि: subtle elements (sound, touch, form, taste, smell)

• द्विज-उत्तम: O best of the twice-born (address to a Brahmin/sage)

Speaker

Suta Goswami (narrating the Linga Purana’s cosmology to the sages of Naimisharanya)

Characters & Entities

• Agni
• Vayu
• Akasha

FAQs

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

It frames the universe as a graded manifestation of subtle essences (tanmātras) and faculties (indriyas); Linga worship then becomes a return from these outward-moving tattvas back toward Pati (Shiva), the transcendent ground of all elements.

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

By listing created principles (elements, tanmātras, and indriyas), it implicitly distinguishes Shiva as Pati—beyond these evolutes—while still being the inner support through which their order and function are intelligible.

What ritualistic or Yogic practice is highlighted here?

Indriya-nigraha (restraint of the senses) and manonigraha (discipline of mind) are implied: Pashupata-oriented practice turns attention from the eleven faculties and their objects back to Shiva through japa, dhyāna, and Linga-upāsanā.