Shloka 110

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

प्रवर्तकं जगत्यस्मिन् प्रकृतेः प्रपितामहम् वदन्ति वरदं देवं सर्वावासं स्वयंभुवम्

Transliteration

pravartakaṃ jagatyasmin prakṛteḥ prapitāmaham vadanti varadaṃ devaṃ sarvāvāsaṃ svayaṃbhuvam

Translation

Ia dipuji sebagai penggerak alam semesta ini, leluhur agung bahkan bagi Prakriti, Deva pemberi anugerah—Svayambhu, dan tempat bersemayam bagi semua. Sebagai Pati, Ia menggerakkan Prakriti namun tetap menjadi kediaman batin bagi setiap pashu (jiwa terikat).

Word by Word

• प्रवर्तकम्: initiator, impeller

• जगति अस्मिन्: in this universe

• प्रकृतेः: of Prakṛti (primordial nature)

• प्रपितामहम्: great forefather, primal progenitor

• वदन्ति: they say, they declare

• वरदम्: boon-giver

• देवम्: the shining Lord, Deva

• सर्वावासम्: the dwelling-place of all, the refuge/abode of all

• स्वयंभुवम्: self-born, self-existent

Speaker

Suta Goswami (narrating the Linga Purana’s doctrine to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It grounds Linga worship in metaphysics: the Linga signifies Shiva as the self-existent Pati who initiates creation and abides in all beings, making the Linga the supreme refuge (sarvāvāsa) for the pashu seeking release from pasha.

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

Shiva is presented as Svayambhu (self-existent), Varada (grace-bestowing), and the cosmic Pravartaka (impeller). He precedes even Prakṛti and yet indwells all—transcendent as the source and immanent as the inner abode.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights contemplative recognition (jñāna) central to Pashupata orientation: meditate on Shiva as the inner dwelling of all (sarvāvāsa) and seek His grace (varada) through Linga-upāsanā rather than treating creation as independent of Pati.