Shloka 68

Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi

Devanagari script

विस्वरस्तु महान् प्रज्ञो मनो ब्रह्मा चितिः स्मृतिः ख्यातिः संवित्ततः पश्चाद् ईश्वरो मतिरेव च

Transliteration

visvarastu mahān prajño mano brahmā citiḥ smṛtiḥ khyātiḥ saṃvittataḥ paścād īśvaro matireva ca

Translation

Dari Wujud Semesta (Viśvaras) lahir Mahān (Prinsip Agung), Prajñā (kecerdasan bercahaya), lalu Manas (pikiran) dan Brahmā (tatanan kreatif); sesudah itu muncul Citi (kognisi), Smṛti (ingatan), Khyāti (pengenalan), dan Saṃvitti (kesadaran terpadu). Setelahnya ada prinsip Īśvara, dan akhirnya Mati (daya putus budi).

Word by Word

• विस्वरः (viśvaras): universal being, all-pervading principle

• तु (tu): indeed/and

• महान् (mahān): the Great Principle (mahat)

• प्रज्ञः (prajñaḥ): higher intelligence, luminous knowing

• मनः (manaḥ): mind

• ब्रह्मा (brahmā): creative ordering principle/creator-as-function

• चितिः (citiḥ): cognition, conscious apprehension

• स्मृतिः (smṛtiḥ): memory

• ख्यातिः (khyātiḥ): recognition, manifest knowing

• संवित्ततः (saṃvittataḥ): from integrated awareness/consciousness

• पश्चात् (paścāt): thereafter

• ईश्वरः (īśvaraḥ): the Lord, governing principle (Pati-tattva)

• मतिः (matiḥ): determinate intellect, resolve

• एव (eva): indeed

• च (ca): and

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It frames Linga worship as tattva-jñāna: the Linga signifies Pati (Īśvara/Śiva) who stands beyond evolving mind-based principles; worship aims to reorient the pashu (soul) from pasha-bound cognition toward the Lordly reality.

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

By placing Īśvara as a distinct, governing principle after the chain of cognitive functions, the verse implies Śiva as Pati—sovereign awareness not reducible to mind, memory, or recognition, yet capable of ordering and liberating them.

What ritualistic or Yogic practice is highlighted here?

The implied practice is Pāśupata-style inner ascent: disciplining manas and mati through contemplation so that awareness (saṃvitti) stabilizes and the pashu turns toward Īśvara—mirrored outwardly by steady Linga-pūjā with focused dhyāna.