Shiva Purana — Rudra Samhita, Shloka 56
विष्णूत्पत्तिवर्णनम्
Description of the Origin/Manifestation of Viṣṇu
प्रकृतेश्च महानासीन्महतश्च गुणास्त्रयः । अहंकारस्ततो जातस्त्रिविधो गुणभेदतः
prakṛteśca mahānāsīnmahataśca guṇāstrayaḥ | ahaṃkārastato jātastrividho guṇabhedataḥ
จากปรกฤติได้บังเกิดมหาน (มหัตตัตตวะ) และจากมหัตตัตตวะได้ปรากฏคุณะทั้งสาม ครั้นแล้วอหังการก็บังเกิดขึ้นเป็นสามประการตามความแตกต่างแห่งคุณะ
Suta Goswami (narrating the Rudrasaṃhitā’s creation sequence to the sages at Naimiṣāraṇya)
Tattva Level: pasha
Significance: Maps the bondage-side cosmology (aśuddha tattvas) that constitutes pāśa’s field of experience for the paśu; pilgrimage/ritual purity is implicitly a movement from guṇa-bound ahaṃkāra toward sattva-śuddhi and receptivity to anugraha.
Role: creative
Cosmic Event: emanation of Sāṃkhya-like categories: prakṛti → mahat → guṇas → tri-fold ahaṃkāra
FAQs
It maps how bondage begins: from Nature (Prakṛti) evolve the guṇas and then the ego-principle (ahaṃkāra). In a Shaiva Siddhanta reading, this explains how the soul becomes conditioned by pasha (limitations) and why Shiva’s grace is needed to transcend guṇa-driven identity.
Linga-worship centers the mind on Shiva as the transcendent Pati beyond Prakṛti, guṇas, and ego. By turning devotion toward Saguna Shiva (the worshipful form), the seeker gradually loosens identification with ahaṃkāra and becomes fit to realize Shiva’s nirguṇa supremacy.
Practice japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) with self-inquiry: observe ego movements arising from sattva/rajas/tamas and offer them into Shiva through Linga-dhyāna; this directly targets ahaṃkāra, the verse’s key principle.