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Shloka 41

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

श्रोत्रं त्वक् चक्षुषी जिह्वा नासिका चैव पञ्चमी शब्दादीनामवाप्त्यर्थं बुद्धियुक्तानि तानि वै

śrotraṃ tvak cakṣuṣī jihvā nāsikā caiva pañcamī śabdādīnāmavāptyarthaṃ buddhiyuktāni tāni vai

Ухо, кожа, два глаза, язык и нос как пятый — таковы пять чувств. Наделённые направляющей силой буддхи, они предназначены для постижения звука и прочих объектов чувств.

śrotramear (faculty of hearing)
śrotram:
tvakskin (faculty of touch)
tvak:
cakṣuṣīthe two eyes (faculty of sight)
cakṣuṣī:
jihvātongue (faculty of taste/speech-organ)
jihvā:
nāsikānose (faculty of smell)
nāsikā:
ca evaand indeed
ca eva:
pañcamīthe fifth
pañcamī:
śabda-ādīnāmof sound and the rest (touch, form, taste, smell)
śabda-ādīnām:
avāpti-arthamfor the purpose of obtaining/apprehending
avāpti-artham:
buddhi-yuktānijoined with/regulated by buddhi (intellect)
buddhi-yuktāni:
tānithose (faculties)
tāni:
vaitruly/indeed.
vai:

Suta Goswami (narrating the cosmological teaching within the Linga Purana discourse)

S
Shiva

FAQs

It frames why outer objects (sound, touch, form, taste, smell) captivate the pashu (bound soul); Linga-worship redirects the senses inward, placing them under buddhi and devotion to Pati (Shiva) so bondage (pāśa) is weakened.

By implication, Shiva-tattva is the transcendent Pati who is not limited to sensory grasping; the senses operate for objects only when guided by buddhi, whereas realization of Shiva requires turning beyond object-centered cognition toward inner awareness and grace.

Indriya-nigraha (restraint of the senses) foundational to Pashupata-oriented sadhana: disciplining the senses through japa, dhyana, and Linga-upasana so buddhi becomes sattvic and fit for Shiva-anusandhana (contemplation of Shiva).