Shloka 167

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

पञ्चैते वैकृताः सर्गाः प्राकृतास्तु त्रयः स्मृताः प्राकृतो वैकृतश्चैव कौमारो नवमः स्मृतः

Transliteration

pañcaite vaikṛtāḥ sargāḥ prākṛtāstu trayaḥ smṛtāḥ prākṛto vaikṛtaścaiva kaumāro navamaḥ smṛtaḥ

Translation

ഇവയിൽ അഞ്ചു സൃഷ്ടികൾ ‘വൈകൃത’ (വികസിത) എന്നും, മൂന്നു ‘പ്രാകൃത’ (മൂല പ്രകൃതി-ബന്ധിത) എന്നും സ്മൃതമാണ്. ഒൻപതാമത്തെ സൃഷ്ടി ‘കൗമാര’ എന്നും സ്മൃതം; അത് പ്രാകൃതവും വൈകൃതവും—ഇരുസ്വഭാവവും ഉള്ളത്.

Word by Word

• pañca: five

• ete: these

• vaikṛtāḥ: evolute/modified (arising from vikṛti)

• sargāḥ: creations/emanations

• prākṛtāḥ: primordial (arising from prakṛti)

• tu: indeed/but

• trayaḥ: three

• smṛtāḥ: remembered/declared

• prākṛtaḥ: primordial

• vaikṛtaḥ: evolute

• ca: and

• eva: also/indeed

• kaumāraḥ: Kaumāra (related to the Kumāras/Sanatkumāra, creation of mind-born sages)

• navamaḥ: ninth

• smṛtaḥ: is remembered.

Speaker

Suta Goswami (narrating the cosmological doctrine to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Brahma
• Sanatkumara (Kumara)

FAQs

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

By classifying creation into prākṛta (rooted in prakṛti) and vaikṛta (its evolutes), the verse supports Linga worship as a means to transcend both the primordial matrix and its transformations—turning the pashu (bound soul) toward Pati (Shiva), who is beyond sarga.

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

Shiva-tattva is implied as the transcendent ground distinct from both prākṛta and vaikṛta processes; while creation unfolds through prakṛti and its modifications, Pati remains the independent Lord who enables liberation from pasha (bondage) tied to these categories.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pashupata-oriented discernment (viveka): recognizing prakṛti and its evolutes as pasha, and fixing mind and worship (Linga-upasana) on Pati, the ninth “Kaumāra” mention also pointing to jñāna-oriented renunciation associated with the Kumāras.