Shloka 61
शिवतत्त्ववर्णनम् (Śiva-tattva-varṇana) — “Description/Exposition of the Principle of Śiva”
अंतर्बहीरजाश्चैव त्रिजगत्सृष्टिकृद्विधिः । एवं गुणास्त्रिदेवेषु गुणभिन्नः शिवः स्मृतः
aṃtarbahīrajāścaiva trijagatsṛṣṭikṛdvidhiḥ | evaṃ guṇāstrideveṣu guṇabhinnaḥ śivaḥ smṛtaḥ
วิธิ (พรหมา) ผู้มีรชสคุณทั้งภายในและภายนอก เป็นผู้ก่อกำเนิดการสร้างสามโลก ดังนี้เทพทั้งสามย่อมสัมพันธ์กับคุณ; แต่พระศิวะทรงถูกระลึกว่าแตกต่างจากคุณ เป็นผู้เหนือคุณ (นิรคุณ)
Suta Goswami (narrating the Rudrasaṃhitā teaching to the sages at Naimiṣāraṇya)
Tattva Level: pati
Shiva Form: Īśāna
Sthala Purana: Not tied to a Jyotirliṅga; it is a doctrinal mapping of guṇas to Trimūrti functions—Brahmā as rajas-dominant creator—followed by the key Siddhānta claim: Śiva is guṇātīta (distinct from guṇas).
Significance: Supports discernment (viveka): worship of functional deities is valid within guṇa-sphere, but liberation-oriented refuge is in Śiva who transcends guṇas (Pati) and grants anugraha.
Role: teaching
Cosmic Event: sṛṣṭi (emanation) implied
FAQs
It distinguishes the guṇa-bound cosmic roles (especially Brahmā’s rājasic creativity) from Śiva, who is taught as guṇātīta—transcendent Lord (Pati) beyond prakṛti—thereby pointing the seeker toward liberation that surpasses the changing qualities of nature.
The Liṅga symbolizes Śiva’s supreme, guṇa-transcending reality; while devotees may approach Śiva in saguna forms for devotion and grace, the verse affirms that His true nature is beyond the guṇas, which the Liṅga especially signifies as the formless, all-pervading Lord.
Meditate on Śiva as guṇātīta while japa of the Pañcākṣarī (“Om Namaḥ Śivāya”), using bhasma (tripuṇḍra) and rudrākṣa as reminders to rise beyond rajas, tamas, and even sattva toward steady Śiva-bhakti and inner stillness.