Shloka 59

Paramātma-Svarūpa-Nirṇaya: Strī–Puṃ–Napuṃsaka-Vicāra

Inquiry into the Supreme Self and Gendered Forms

Devanagari script

एतस्मान्मातृकादष्टत्रिंशन्मातृसमुद्भ वः । ईशानाच्छान्त्यतीताख्या कला जाताथ पूरुषात् । उत्पद्यते शान्तिकला विद्याऽघोरसमुद्भवा

Transliteration

etasmānmātṛkādaṣṭatriṃśanmātṛsamudbha vaḥ | īśānācchāntyatītākhyā kalā jātātha pūruṣāt | utpadyate śāntikalā vidyā'ghorasamudbhavā

Translation

من هذه الماتْرِكا (Mātṛkā)، مصدرِ الأُمّ، تنبثق مجموعةُ الثمانيةِ والثلاثين من المبادئ المولودة من الأُمّهات. ومن إيشانا (Īśāna) تولد كَلا تُسمّى «شانتيَتيتا» (Śāntyatītā) أي ما وراء السكينة؛ ومن بوروشا (Puruṣa) تنشأ كَلا «شانتي» (Śānti) أي السلام. وأمّا الفِدْيا (Vidyā) فتنبع من أَغْهورا (Aghora).

Word by Word

• एतस्मात्: from this
• एतस्मात्: Apadana (अपादान)
• Type: Noun
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: पुं/नपुंसक, पञ्चमी (5th/Ablative), एकवचन; सर्वनाम

• मातृकात्: from the mātṛkā (letters)
• मातृकात्: Apadana (अपादान)
• Type: Noun
• Root: मातृका (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, पञ्चमी, एकवचन

• अष्टत्रिंशत्: thirty-eight
• अष्टत्रिंशत्: Visheshana (विशेषण)
• Type: Adjective
• Root: अष्टत्रिंशत् (संख्या-प्रातिपदिक)
• Form: अव्ययवत् संख्या; ‘अष्ट + त्रिंशत्’ द्विगु; परिमाणवाचक (thirty-eight)

• मातृसमुद्भवः: arising from the mātṛs (letters)
• मातृसमुद्भवः: Karta (कर्ता)
• Type: Noun
• Root: मातृ + समुद्भव (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; ‘मातृभ्यः समुद्भवः’ (arising from the mothers/letters)

• ईशानात्: from Īśāna
• ईशानात्: Apadana (अपादान)
• Type: Noun
• Root: ईशान (प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी, एकवचन

• शान्त्यतीताख्या: called ‘Śāntyatītā’
• शान्त्यतीताख्या: Visheshana (विशेषण)
• Type: Adjective
• Root: शान्ति + अतीत + आख्या (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; बहुव्रीहिः ‘शान्त्यतीता आख्या यस्याः सा’ (named ‘Śāntyatītā’)

• कला: a kalā (aspect/portion)
• कला: Karta (कर्ता)
• Type: Noun
• Root: कला (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन

• जाता: was born
• जाता: Kriya (क्रिया)
• Type: Verb
• Root: जन् (धातु)
• Form: क्त (Past Passive Participle), स्त्रीलिङ्ग, प्रथमा, एकवचन; ‘born/arisen’

• अथ: then
• अथ: Nipata (निपात)
• Type: Indeclinable
• Root: अथ (अव्यय)
• Form: अव्यय; आरम्भ/अनन्तर (then/now)

• पूरुषात्: from Puruṣa (Tatpuruṣa aspect)
• पूरुषात्: Apadana (अपादान)
• Type: Noun
• Root: पूरुष (प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी, एकवचन

• उत्पद्यते: arises; is produced
• उत्पद्यते: Kriya (क्रिया)
• Type: Verb
• Root: उत् + पद् (धातु)
• Form: लट् (Present), आत्मनेपद, प्रथमपुरुष, एकवचन

• शान्तिकला: the Śānti-kalā
• शान्तिकला: Karta (कर्ता)
• Type: Noun
• Root: शान्ति + कला (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; ‘शान्तेः कला’ षष्ठी-तत्पुरुषः

• विद्या: knowledge; Vidyā
• विद्या: Karta (कर्ता)
• Type: Noun
• Root: विद्या (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन

• अघोरसमुद्भवा: arising from Aghora
• अघोरसमुद्भवा: Visheshana (विशेषण)
• Type: Adjective
• Root: अघोर + समुद्भव (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; ‘अघोरात् समुद्भवा’ (arisen from Aghora); विशेषणम् (qualifying ‘विद्या’)

Speaker

Suta Goswami (narrating Shiva’s higher principles to the sages of Naimisharanya, typical of the Kailasha Samhita’s philosophical discourse)

Shaiva Theology

Tattva Level: pasha

Shiva Form: Sadāśiva

Shakti Dimension

Role: teaching

Characters & Entities

• Shiva
• Ishana
• Aghora
• Purusha

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It maps spiritual evolution as a Shaiva cosmology: powers (kalās) and sacred knowledge (vidyā) arise from Śiva’s aspects, showing that liberation-oriented knowledge ultimately originates in Pati (Śiva) rather than in the limited self (paśu).

How does this verse relate to the worship of the Linga or Saguna Shiva?

Īśāna and Aghora are Saguna manifestations of Śiva contemplated in Linga worship and mantra-dhyāna; the verse teaches that these divine aspects are not mere symbols but sources of peace (śānti) and transforming knowledge (vidyā) leading the devotee toward Śiva-realization.

What ritualistic or meditative practice is suggested here?

Meditate on Śiva’s faces/aspects—especially Īśāna for transcendence and Aghora for purifying knowledge—while repeating the Panchākṣarī (Om Namaḥ Śivāya) and cultivating inner śānti; this aligns mantra-japa with tattva-contemplation.