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Shloka 110

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

प्रवर्तकं जगत्यस्मिन् प्रकृतेः प्रपितामहम् वदन्ति वरदं देवं सर्वावासं स्वयंभुवम्

pravartakaṃ jagatyasmin prakṛteḥ prapitāmaham vadanti varadaṃ devaṃ sarvāvāsaṃ svayaṃbhuvam

ເຂົາທັງຫຼາຍປະກາດພຣະອົງວ່າ ເປັນຜູ້ເລີ່ມການເຄື່ອນໄຫວໃນຈັກກະວານນີ້ ເປັນປູ່ຍ່າອັນຍິ່ງໃຫຍ່ ແມ່ນແຕ່ຂອງປຣະກຣິຕິ. ພຣະອົງແມ່ນເທວະຜູ້ປະທານພອນ ເປັນສະວະຍັມພູ (ເກີດໂດຍຕົນເອງ) ແລະເປັນທີ່ພັກພິງຢູ່ໃນທຸກສັດ. ໃນພະນາມະປະຕິ ພຣະອົງເຮັດໃຫ້ປຣະກຣິຕິເຄື່ອນໄຫວ ແຕ່ຍັງເປັນອາວາສະອັນຄອບຄຸມທົ່ວໄປ ຂອງປາຊຸ (ວິນຍານທີ່ຖືກຜູກມັດ) ທັງປວງ।

प्रवर्तकम्initiator, impeller
प्रवर्तकम्:
जगति अस्मिन्in this universe
जगति अस्मिन्:
प्रकृतेःof Prakṛti (primordial nature)
प्रकृतेः:
प्रपितामहम्great forefather, primal progenitor
प्रपितामहम्:
वदन्तिthey say, they declare
वदन्ति:
वरदम्boon-giver
वरदम्:
देवम्the shining Lord, Deva
देवम्:
सर्वावासम्the dwelling-place of all, the refuge/abode of all
सर्वावासम्:
स्वयंभुवम्self-born, self-existent
स्वयंभुवम्:

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

S
Shiva

FAQs

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.

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.

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.