Linga Purana — Purva Bhaga, Shloka 197

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

Devanagari script

तच्छरीरसमुत्पन्नैः कार्यैस्तैः कारणैः सह क्षेत्रज्ञाः समवर्तन्त गात्रेभ्यस्तस्य धीमतः

Transliteration

taccharīrasamutpannaiḥ kāryaistaiḥ kāraṇaiḥ saha kṣetrajñāḥ samavartanta gātrebhyastasya dhīmataḥ

Translation

Mula sa mga sangkap ng katawan ng marunong na iyon, lumitaw ang mga kṣetrajña—ang mga nakaaalam ng “bukirin,” ang mga kaluluwang nakagapos (paśu)—kasama ng mga bunga at ng mga sanhi nitong nagmumula sa katawan.

Word by Word

• tat: of that

• śarīra-samutpannaiḥ: arisen from the body

• kāryaiḥ: with effects/manifest functions

• taiḥ: with those

• kāraṇaiḥ: causes/instruments

• saha: together with

• kṣetra-jñāḥ: knowers of the field (embodied selves)

• samavartanta: came into being/manifested

• gātrebhyaḥ: from the limbs

• tasya: of him/that one

• dhīmataḥ: of the wise/intelligent (being)

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames embodiment as a manifestation arising from the Lord’s power, so Linga worship becomes a return from body-based causes and effects (kāraṇa-kārya) to Pati, Shiva, the transcendent ground beyond bondage.

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

Shiva-tattva is implied as the wise source from whom embodied existence unfolds; the kṣetrajñas (paśus) appear along with causal and functional structures, indicating Shiva as the sovereign origin while remaining distinct from the bound field.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata orientation: discern the kṣetrajña from body-born kārya-kāraṇa (bonding structures) and direct awareness toward Pati through Shiva-upāsanā, mantra, and inner detachment.