Shloka 13

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

Devanagari script

मनुते सर्वभूतानां यस्माच्चेष्टा फलं ततः सौक्ष्म्यात्तेन विभक्तं तु येन तन्मन उच्यते

Transliteration

manute sarvabhūtānāṃ yasmācceṣṭā phalaṃ tataḥ saukṣmyāttena vibhaktaṃ tu yena tanmana ucyate

Translation

То, посредством чего познаются плоды деяний всех существ,—по причине его тонкости и силы различения,—потому и называется манас, ум.

Word by Word

• मनुते (manute): cognizes, thinks

• सर्वभूतानाम् (sarva-bhūtānām): of all beings

• यस्मात् (yasmāt): by which, from which

• चेष्टा (ceṣṭā): activity, effort, action

• फलम् (phalam): fruit, result

• ततः (tataḥ): therefore, from that

• सौक्ष्म्यात् (saukṣmyāt): due to subtlety

• तेन (tena): by that, through it

• विभक्तम् (vibhaktam): distinguished, differentiated, analyzed

• तु (tu): indeed

• येन (yena): by which

• तत् मनः (tat manaḥ): that mind

• उच्यते (ucyate): is called

Speaker

Suta Goswami (narrating a doctrinal passage on the antahkarana within the Linga Purana’s Shaiva teaching stream)

FAQs

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

It defines manas as the subtle faculty that cognizes karma-phala; in Linga worship, purifying and steadying this mind is essential so the pashu (soul) can turn from pasha (bondage) toward Pati (Shiva) with one-pointed devotion.

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

Indirectly: by clarifying that mind is a subtle instrument that differentiates and processes action-results, the verse implies Shiva-tattva as the transcendent Pati beyond the mind’s differentiations—known when the antahkarana is purified and stilled.

What ritualistic or Yogic practice is highlighted here?

Mind-discipline (manonigraha) as a Yogic prerequisite—supporting Pashupata-oriented practice such as japa, dhyana, and inner purification alongside external Linga-puja.