Shloka 21

अलिङ्ग-लिङ्ग-निरूपणं तथा प्राकृत-सृष्टिवर्णनम्

Devanagari script

तस्माच्च रूपमात्रं तु ततो ऽग्निश्च रसस्ततः रसादापः शुभास्ताभ्यो गन्धमात्रं धरा ततः

Transliteration

tasmācca rūpamātraṃ tu tato 'gniśca rasastataḥ rasādāpaḥ śubhāstābhyo gandhamātraṃ dharā tataḥ

Translation

De ese principio sutil surge sólo la forma (rūpa-tanmātra); de ella nace Agni, el Fuego, y del Fuego brota el sabor (rasa-tanmātra). Del sabor nacen las Aguas auspiciosas; y de esas aguas surge sólo la fragancia (gandha-tanmātra), y después viene a ser la Tierra. Así procede el mundo manifiesto por el mandato de Śiva, el Pati, que despliega los elementos para la experiencia del paśu atado.

Word by Word

• तस्मात्: from that (prior subtle principle)

• च: and

• रूपमात्रम्: only form/visibility (rūpa-tanmātra)

• तु: indeed

• ततः: from that

• अग्निः: fire (tejas-bhūta)

• च: and

• रसः: taste/sap (rasa-tanmātra)

• ततः: from that

• रसात्: from taste

• आपः: waters

• शुभाः: auspicious/pure

• ताभ्यः: from those (waters)

• गन्धमात्रम्: only fragrance (gandha-tanmātra)

• धरा: earth (pṛthivī)

• ततः: thereafter/from that.

Speaker

Suta Goswami (narrating the cosmological teaching as part of the Purva-Bhaga account)

Characters & Entities

• Shiva
• Agni
• Apah (Waters)
• Dhara (Earth)

FAQs

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

It frames the cosmos as a graded manifestation from subtle qualities (tanmātras) to gross elements, encouraging the devotee to see the Linga as the transcendent Pati behind all form, fire, water, and earth—supporting inward, elemental purification (bhūta-śuddhi) during worship.

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

Shiva-tattva is implied as the governing Lord (Pati) whose power orders the sequence of manifestation; the elements are not independent realities but unfold for the experience and eventual liberation of the pashu from pasha.

What ritualistic or Yogic practice is highlighted here?

It supports contemplative practice on the elements and their subtle causes—used in Shaiva sadhana as bhūta-śuddhi and sense-withdrawal (pratyāhāra), integrating the worshipper’s body and senses into Linga-centered awareness.