Shloka 36

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

Devanagari script

संघातो जायते तस्मात् तस्य गन्धो गुणो मतः तस्मिंस्तस्मिंश् च तन्मात्रं तेन तन्मात्रता स्मृता

Transliteration

saṃghāto jāyate tasmāt tasya gandho guṇo mataḥ tasmiṃstasmiṃś ca tanmātraṃ tena tanmātratā smṛtā

Translation

সেই সূক্ষ্ম তত্ত্বৰ পৰা স্থূল সংহাত (ভূত) উৎপন্ন হয়; তাৰ বিশেষ গুণ ‘গন্ধ’ বুলি মানা হয়। প্ৰতিটো ভূতত তাৰ নিজ নিজ তন্মাত্ৰ নিহিত থাকে; সেয়ে তাক তন্মাত্ৰত্বযুক্ত বুলি স্মৰণ কৰা হয়।

Word by Word

• saṃghātaḥ: composite aggregation (gross formation)

• jāyate: is produced/arises

• tasmāt: from that (cause)

• tasya: of it

• gandhaḥ: smell

• guṇaḥ: quality/attribute

• mataḥ: is considered/held

• tasmiṃs tasmiṃś ca: in each and every (such element)

• tanmātram: the subtle essence (subtle element)

• tena: therefore/by that

• tanmātratā: the condition of being a tanmātra (subtle-element nature)

• smṛtā: is remembered/declared in tradition.

Speaker

Suta Goswami (narrating the tattva-srishti teaching within the Linga Purana’s Shaiva cosmology)

Characters & Entities

• Shiva

FAQs

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

It frames the world of sense-qualities (like smell) as a produced, composite layer of reality; Linga worship turns the pashu away from these guṇas (pāśa) toward Pati—Shiva—who transcends all tanmātras.

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

By implication, Shiva-tattva is beyond the chain where subtle essences generate gross composites and their sensory qualities; Shiva as Pati is not limited by gandha or any guṇa, while the pashu becomes bound when consciousness identifies with them.

What ritualistic or Yogic practice is highlighted here?

A key Pashupata-Yogic takeaway is viveka (discriminative detachment): observe smell and other sense-qualities as tanmātra-based guṇas, and redirect awareness to the Linga as the sign of the guṇa-transcendent Mahadeva.