Shloka 60

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

मत्त उत्पद्यते तिष्ठन् मयि मय्येव लीयते मत्तो नान्यदितीक्षेत मनोवाक्पाणिभिस् तथा

Transliteration

matta utpadyate tiṣṭhan mayi mayyeva līyate matto nānyaditīkṣeta manovākpāṇibhis tathā

Translation

すべてはわれより生じ、支えられて住し、ただわれのうちに融け帰る。ゆえに心においても、言葉においても、手の行いにおいても、われ以外の実在を認めてはならぬ。

Word by Word

• mattas: from Me

• utpadyate: is produced/comes into being

• tiṣṭhan: while standing/being sustained

• mayi: in Me

• mayi eva: in Me alone

• līyate: dissolves/merges

• mattaḥ: apart from Me/other than Me

• na anyat: no other (principle/reality)

• iti: thus

• īkṣeta: should see/should regard

• manas-vāk-pāṇibhiḥ: by mind, speech, and hands (actions)

• tathā: likewise/indeed

Speaker

Suta Goswami (narrating Shiva’s teaching within the Purva-Bhaga discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-puja as exclusive Shiva-oriented devotion: the worshipper trains mind, speech, and ritual action to perceive the Linga as the sole source, support, and dissolver of all—Pati beyond all pashas.

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

Shiva is presented as the ultimate Pati: the efficient and sustaining ground from whom manifestation arises, by whom it is maintained, and into whom it is reabsorbed—leaving no independent reality outside Him.

What ritualistic or Yogic practice is highlighted here?

A Pashupata-style discipline of ekāgratā and niṣṭhā: ‘seeing no other than Shiva’ through manas (contemplation), vāk (japa/recitation), and pāṇi (puja-karma such as abhiṣeka and offering).