Shloka 14

अलिङ्ग-लिङ्ग-निरूपणं तथा प्राकृत-सृष्टिवर्णनम्

Devanagari script

तामेवाजामजो ऽन्यस्तु भुक्तभोगां जहाति च अजा जनित्री जगतां साजेन समधिष्ठिता

Transliteration

tāmevājāmajo 'nyastu bhuktabhogāṃ jahāti ca ajā janitrī jagatāṃ sājena samadhiṣṭhitā

Translation

પરંતુ બીજો અજ—સ્વયં પણ અજન્મા—ભોગફળ ભોગવીને એ જ પ્રકૃતિને ત્યજી દે છે. તે અજા, જગતોની જનની, અજ પ્રભુ (પતિ-શિવ) દ્વારા સંપૂર્ણ અધિષ્ઠિત અને નિયંત્રિત રહે છે; અને પશુ જીવ કર્મફળ ચાખીને વિમુખ થાય છે।

Word by Word

• ताम् (tām): that (Prakṛti / primordial nature)

• एव (eva): indeed

• अजा (ajā): the Unborn (also: Prakṛti as ‘unborn’)

• अमजः (amajaḥ): the birthless one

• अन्यः (anyaḥ): another, distinct (principle/person)

• तु (tu): but

• भुक्त-भोगाम् (bhukta-bhogām): whose enjoyments have been enjoyed / after enjoying pleasures

• जहाति (jahāti): abandons, relinquishes

• च (ca): and

• अजा (ajā): Ajā (world-mother, Prakṛti)

• जनित्री (janitrī): progenitress, begetter

• जगताम् (jagatām): of the worlds

• साजेन (sājena): with/under the Ajā (interpretable as ‘with Ajā’—with Prakṛti/Śakti)

• समधिष्ठिता (samadhiṣṭhitā): well presided over, firmly governed (by the Lord)

Speaker

Suta Goswami (narrating the creation account to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Ajā (Prakṛti/Śakti)
• Paśu (individual soul)

FAQs

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

It frames creation and experience as occurring under Ajā (Śakti/Prakṛti) who is presided over by the Unborn Lord (Śiva as Pati). Linga worship aligns the paśu (soul) with that presiding Reality, loosening bondage to prakṛtic enjoyment.

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

Śiva-tattva is indicated as aja/amaja—unborn, transcendent—yet the sovereign adhishṭhātṛ (presider) of Ajā (world-mother). He is Pati: the controller of manifestation without being bound by it.

What ritualistic or Yogic practice is highlighted here?

The implied yogic takeaway is vairāgya (dispassion): after bhoga (karmic experience), the paśu should ‘abandon’ attachment to Prakṛti and seek Pati through Shaiva sādhanā—classically expressed in Pāśupata-oriented renunciation and inward worship.