Shloka 6

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

वदन्ति मुनयः केचित् कर्मणा तस्य संगतिम् कल्पनाकल्पितं रूपं संहृत्य स्वेच्छयैव हि

Transliteration

vadanti munayaḥ kecit karmaṇā tasya saṃgatim kalpanākalpitaṃ rūpaṃ saṃhṛtya svecchayaiva hi

Translation

ಕೆಲವು ಮುನಿಗಳು ಅವನ (ದೇಹಭಾವದೊಂದಿಗೆ) ಸಂಗತಿ ಕರ್ಮದಿಂದೆಂದು ಹೇಳುತ್ತಾರೆ; ಆದರೆ ಅವನು ಕಲ್ಪನೆಯಿಂದ ರೂಪಿತವಾದ ರೂಪವನ್ನು ಸಂಹರಿಸಿ, ತನ್ನ ಸ್ವೇಚ್ಛೆಯಿಂದಲೇ ಸ್ಥಿತನಾಗಿ ಕಾರ್ಯನಿರತನಾಗುತ್ತಾನೆ।

Word by Word

• वदन्ति: say/declare

• मुनयः: sages

• केचित्: some

• कर्मणा: by karma/by action (karmic causality)

• तस्य: of Him/of that Lord

• संगतिम्: connection/association/coming into relation

• कल्पना: conceptual construction/imagination

• कल्पितम्: fabricated/constructed

• रूपम्: form/appearance

• संहृत्य: having withdrawn/drawn back/dissolved

• स्वेच्छया एव: only by His own will

• हि: indeed/for

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya; reporting a view held by certain munis)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga as a chosen manifestation of Pati (Shiva), not a karma-produced limitation—devotees worship the self-willed Presence that can reveal or withdraw form without being bound.

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

Shiva is indicated as unconditioned by karma and conceptual constructs (kalpana); forms arise and subside in His sovereignty (svatantrya), while He remains the ever-free Pati beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The takeaway supports Pashupata-style detachment: withdraw identification with imagined forms and karmic narratives, and meditate on Shiva as the self-willed Lord who grants release from pasha to the pashu.