Shloka 141

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

Devanagari script

अविद्या पञ्चपर्वैषा प्रादुर्भूता महात्मनः पञ्चधावस्थितः सर्गो ध्यायतः सो ऽभिमानिनः

Transliteration

avidyā pañcaparvaiṣā prādurbhūtā mahātmanaḥ pañcadhāvasthitaḥ sargo dhyāyataḥ so 'bhimāninaḥ

Translation

ومن ذلك الكائن العظيم، إذ كان يتأمل وهو متشبّث بإحساس «أنا» (abhimāna)، تجلّت الأڤيديا (avidyā) ذات المفاصل الخمسة؛ واستقرّ الخلق على هيئةٍ خماسية.

Word by Word

• अविद्या: ignorance (pāśa, bondage)

• पञ्चपर्वा: five-jointed, having five divisions

• एषा: this

• प्रादुर्भूता: manifested, arose

• महात्मनः: from the great one (cosmic principle, mahat)

• पञ्चधा: in five ways

• अवस्थितः: established, arranged

• सर्गः: creation, emanation

• ध्यायतः: of one who contemplates/meditates

• सः: he

• अभिमानिनः: of the self-identified one, possessed of ego-sense

Speaker

Suta Goswami (narrating the cosmological teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames bondage (avidyā) as a cosmic principle arising with ego-identification; Linga worship is the Shaiva means to turn the pashu (bound soul) away from abhimāna and toward Pati (Shiva), dissolving pasha.

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

By implication, Shiva-tattva is the transcendent Pati who is not limited by avidyā; avidyā and the fivefold sarga belong to the realm of manifested principles arising when consciousness is conditioned by abhimāna.

What ritualistic or Yogic practice is highlighted here?

A key Pashupata Yoga takeaway is vigilance over abhimāna (ego-sense) during dhyāna; steady contemplation on the Linga as Pati counters avidyā and loosens the pasha that structures worldly experience.