Shloka 89

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

Devanagari script

अव्यक्ताज्जायते तेषां मनसा यद्यदीहितम् वशीकृतत्वात्त्रैगुण्यं सापेक्षत्वात्स्वभावतः

Transliteration

avyaktājjāyate teṣāṃ manasā yadyadīhitam vaśīkṛtatvāttraiguṇyaṃ sāpekṣatvātsvabhāvataḥ

Translation

จากอวิยักตะ ย่อมบังเกิดแก่ผู้มีร่างกายตามที่จิตคิดหมายสิ่งใดสิ่งนั้น. เพราะถูกทำให้อยู่ในอำนาจ การทำงานของไตรคุณจึงดำเนินไป; และโดยสภาวะของมันย่อมเป็นสิ่งที่อาศัยปัจจัย—ขึ้นต่อเหตุและเงื่อนไข।

Word by Word

• avyaktāt: from the Unmanifest (primordial prakṛti)

• jāyate: is born/arises

• teṣām: for them/for those beings

• manasā: by the mind

• yadyad: whatever

• īhitam: willed/intended/desired

• vaśīkṛtatvāt: because of being made subject/controlled

• traiguṇyam: the state of being constituted of three guṇas (sattva-rajas-tamas)

• sāpekṣatvāt: because of being dependent/relative (not absolute)

• svabhāvataḥ: by (its) inherent nature

Speaker

Suta Goswami (narrating the doctrine within the Purva-Bhaga to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames the created world as arising from avyakta through mind and the guṇas—highlighting why Linga worship aims at turning the mind away from guṇa-bound projections toward Pati (Shiva), the transcendent ground beyond dependence (sāpekṣatva).

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

By implying that mental intentions and guṇa-based effects arise from the dependent unmanifest, it indirectly contrasts Shiva-tattva as the independent (nirapekṣa) Lord—Pati—who can subdue (vaśīkṛ) the guṇas and release the pashu from pāśa.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: mastery of mind and guṇas (vaśīkāra) through Shiva-oriented japa, dhyāna, and Linga-upāsanā, so that intention ceases to generate further bondage.