Shloka 8

Adhyaya 87 — Saṃsāra-viṣa-kathana: Ājñā-śakti, Māyā-bandha, and Mokṣa by Prasāda

Devanagari script

न ह्येषा प्रकृतिर्जैवी विकृतिश् च विचारतः विकारो नैव मायैषा सदसद्व्यक्तिवर्जिता

Transliteration

na hyeṣā prakṛtirjaivī vikṛtiś ca vicārataḥ vikāro naiva māyaiṣā sadasadvyaktivarjitā

Translation

これはジーヴァより生じたプラクリティではない。正しい分別によって観ずれば、単なる変化相でもない。産物としてのマーヤーですらない。それは有と無の二分を超え、顕れとしての個別化を離れている—かくして、あらゆる現れに先立つ超越の原理、パティ（シヴァ）を示す。

Word by Word

• na: not

• hi: indeed

• eṣā: this (principle)

• prakṛtiḥ: primordial nature

• jaivī: belonging to/produced from the jīva (individual soul)

• vikṛtiḥ: derivative product/effect

• ca: and

• vicārataḥ: upon inquiry/discrimination

• vikāraḥ: transformation/modification

• na eva: not at all

• māyā: veiling power/measure of manifestation

• eṣā: this

• sat: being/real

• asat: non-being/unreal

• vyakti: manifest particularization/explicit manifestation

• varjitā: devoid of/without.

Speaker

Suta Goswami (narrating the doctrinal teaching as preserved in the Linga Purana)

Characters & Entities

• Shiva

FAQs

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

It clarifies that the Supreme indicated by the Liṅga is not a material product (prakṛti/vikāra) nor a limited manifestation; Liṅga-upāsanā is thus directed to Pati (Śiva) who transcends sat–asat and all visible particularization.

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

Śiva-tattva is presented as beyond the categories that define created reality—neither jīva-derived nature nor a changeable effect, and not merely Māyā—signifying the unconditioned Lord who is prior to manifestation (vyakti) and the dualities of being/non-being.

What ritualistic or Yogic practice is highlighted here?

The verse primarily supports tattva-viveka (discriminative knowledge) central to Pāśupata-oriented sādhana: the practitioner distinguishes Pati (Śiva) from Pāśa (Māyā/bondage) and Prakṛti, grounding worship and meditation in the transcendent Liṅga-principle.