Shloka 22

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

Devanagari script

ज्ञानादीनि च रूपाणि बहुकर्मफलानि च चिनोति यस्माद्भोगार्थं तेनासौ चितिरुच्यते

Transliteration

jñānādīni ca rūpāṇi bahukarmaphalāni ca cinoti yasmādbhogārthaṃ tenāsau citirucyate

Translation

ज्ञानादीनि च रूपाणि बहूनि कर्मफलानि च भोगार्थं यः चिनोति, तेनासौ ‘चितिः’ इति उच्यते॥

Word by Word

• ज्ञानादीनि (jñānādīni): knowledge and the like

• च (ca): and

• रूपाणि (rūpāṇi): forms/manifestations

• बहु (bahu): many

• कर्मफलानि (karma-phalāni): fruits/results of actions

• च (ca): and

• चिनोति (cinoti): gathers, collects, appropriates

• यस्मात् (yasmāt): because/from the fact that

• भोगार्थम् (bhogārtham): for the purpose of enjoyment/experience

• तेन (tena): therefore/by that reason

• असौ (asau): this (principle/entity)

• चितिः (citiḥ): citi, consciousness

• उच्यते (ucyate): is called/said

Speaker

Suta Goswami (narrating a Shaiva doctrinal passage within the Linga Purana)

Characters & Entities

• Shiva

FAQs

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

It clarifies the Shaiva view that the bound soul (pashu) appropriates knowledge-forms and karma-fruits for bhoga; Linga worship is oriented toward turning that consciousness away from mere bhoga and toward Shiva (Pati) for purification and liberation.

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

By implication, it contrasts the collecting, experience-seeking consciousness tied to karma with Shiva as Pati—ever-free, not a collector of karma-fruits—who grants release from pasha (bondage) when the pashu is oriented to Him.

What ritualistic or Yogic practice is highlighted here?

The verse points to the inner discipline central to Pashupata-oriented practice: observing how consciousness ‘collects’ bhoga and karma-phala, then redirecting it through Shiva-bhakti, japa, and contemplative viveka toward detachment and grace.