Shloka 36

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

Devanagari script

संघातो जायते तस्मात् तस्य गन्धो गुणो मतः तस्मिंस्तस्मिंश् च तन्मात्रं तेन तन्मात्रता स्मृता

Transliteration

saṃghāto jāyate tasmāt tasya gandho guṇo mataḥ tasmiṃstasmiṃś ca tanmātraṃ tena tanmātratā smṛtā

Translation

اُس لطیف تَتْو سے ایک کثیف مرکّب (بھوت) پیدا ہوتا ہے؛ اس کی خاص صفت ‘گندھ’ یعنی خوشبو/بو مانی گئی ہے۔ ہر بھوت میں اس کا اپنا تنماتر نہاں رہتا ہے؛ اسی لیے اسے تنماتر-بھاؤ سے یُکت یاد کیا جاتا ہے۔

Word by Word

• saṃghātaḥ: composite aggregation (gross formation)

• jāyate: is produced/arises

• tasmāt: from that (cause)

• tasya: of it

• gandhaḥ: smell

• guṇaḥ: quality/attribute

• mataḥ: is considered/held

• tasmiṃs tasmiṃś ca: in each and every (such element)

• tanmātram: the subtle essence (subtle element)

• tena: therefore/by that

• tanmātratā: the condition of being a tanmātra (subtle-element nature)

• smṛtā: is remembered/declared in tradition.

Speaker

Suta Goswami (narrating the tattva-srishti teaching within the Linga Purana’s Shaiva cosmology)

Characters & Entities

• Shiva

FAQs

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

It frames the world of sense-qualities (like smell) as a produced, composite layer of reality; Linga worship turns the pashu away from these guṇas (pāśa) toward Pati—Shiva—who transcends all tanmātras.

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

By implication, Shiva-tattva is beyond the chain where subtle essences generate gross composites and their sensory qualities; Shiva as Pati is not limited by gandha or any guṇa, while the pashu becomes bound when consciousness identifies with them.

What ritualistic or Yogic practice is highlighted here?

A key Pashupata-Yogic takeaway is viveka (discriminative detachment): observe smell and other sense-qualities as tanmātra-based guṇas, and redirect awareness to the Linga as the sign of the guṇa-transcendent Mahadeva.