Shloka 20

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

Devanagari script

ख्यायते तद्गुणैर् वापि ज्ञानादिभिर् अनेकशः तस्माच्च महतः संज्ञा ख्यातिरित्यभिधीयते

Transliteration

khyāyate tadguṇair vāpi jñānādibhir anekaśaḥ tasmācca mahataḥ saṃjñā khyātirityabhidhīyate

Translation

അത് തന്റെ ഗുണങ്ങളാൽ—ജ്ഞാനാദികളാൽ—അനേകരീതിയിൽ പ്രകാശിച്ച് പ്രസിദ്ധമാകുന്നു; അതുകൊണ്ട് ‘മഹത്’ തത്ത്വത്തിന്റെ നാമം ‘ഖ്യാതി’ എന്നു അഭിധേയമാകുന്നു.

Word by Word

• ख्यायते: becomes known/manifest

• तद्गुणैः: by its qualities

• वा अपि: or also

• ज्ञान-आदिभिः: by knowledge and other (functions/attributes)

• अनेकशः: in many ways, repeatedly

• तस्मात्: therefore

• च: and

• महतः: of Mahat/the Great Principle

• संज्ञा: designation, technical name

• ख्यातिः: Khyāti (renown/manifest cognition)

• इति: thus

• अभिधीयते: is called, is stated to be

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It grounds Linga worship in Shaiva cosmology: the manifest universe begins with Mahat, called ‘Khyāti’ because it makes reality “known.” The Linga is revered as Pati (Shiva), the transcendent source that illumines and orders these tattvas.

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

By implication, Shiva is the supreme Pati beyond Mahat; Mahat is ‘known’ through qualities like jñāna, whereas Shiva is the knower and revealer—self-luminous consciousness that enables manifestation and recognition of all tattvas.

What ritualistic or Yogic practice is highlighted here?

It points to tattva-viveka (discriminative insight) central to Pashupata-oriented practice: recognizing how knowledge and other functions arise in Mahat, and turning that discernment toward liberation of the Pashu from Pāśa through devotion to Pati.