Shloka 53

Adhyaya 4: अहोरात्र-युग-मन्वन्तर-कल्पमान तथा प्रलयान्ते सृष्ट्युपक्रमः

Devanagari script

साम्ये लयो गुणानां तु तयोर्हेतुर्महेश्वरः लीलया देवदेवेन सर्गास्त्वीदृग्विधाः कृताः

Transliteration

sāmye layo guṇānāṃ tu tayorheturmaheśvaraḥ līlayā devadevena sargāstvīdṛgvidhāḥ kṛtāḥ

Translation

Когда гуны возвращаются к равенству, происходит лая — растворение. И причиной и равновесия, и растворения является Махешвара. Одной лишь лилой — божественной игрой Бога богов — совершаются творения такого рода.

Word by Word

• sāmye: in equilibrium, in sameness

• layaḥ: dissolution, reabsorption

• guṇānām: of the guṇas (sattva-rajas-tamas)

• tu: indeed

• tayoḥ: of those two (equilibrium and dissolution / the two states)

• hetuḥ: cause, efficient ground

• maheśvaraḥ: Mahādeva, the Supreme Lord (Pati)

• līlayā: by play, spontaneous divine sport

• devadevena: by the God of gods

• sargāḥ: creations, emanations

• tu: indeed

• īdṛg-vidhāḥ: of this very type, such in nature

• kṛtāḥ: made, manifested

Speaker

Suta Goswami (narrating the Purva-Bhaga creation teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Maheshvara

FAQs

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

It frames Mahādeva (the Linga’s signified Reality) as the sovereign cause behind both manifestation and reabsorption of the guṇas—so Linga-pūjā is worship of the Pati who governs sṛṣṭi and laya beyond prakṛti.

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

Śiva is presented as Mahēśvara, the independent efficient cause (nimitta) over the guṇas: their balance and dissolution occur under his lordship, indicating transcendence over prakṛti while still directing it through līlā.

What ritualistic or Yogic practice is highlighted here?

The verse points to a Pāśupata-Yogic takeaway: the sādhaka should discern the guṇas as mutable and take refuge in Pati (Śiva) through japa, dhyāna, and Linga-upāsanā to move toward guṇa-śānti (equanimity) and liberation of the paśu from pāśa.