Shloka 37

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

Devanagari script

अविशेषवाचकत्वाद् अविशेषास् ततस् तु ते प्रशान्तघोरमूढत्वाद् अविशेषास्ततः पुनः

Transliteration

aviśeṣavācakatvād aviśeṣās tatas tu te praśāntaghoramūḍhatvād aviśeṣāstataḥ punaḥ

Translation

چونکہ ان کا بیان غیر مُمتاز (بے امتیاز) الفاظ ہی سے ہوتا ہے، اس لیے وہ ‘اَوِشیش’ کہلاتے ہیں۔ اور پھر، پرشانت، گھور اور موڑھ—اس سہ گانہ وصف سے متصف ہونے کے سبب بھی وہ دوبارہ ‘اَوِشیش’ ہی کہے جاتے ہیں۔

Word by Word

• aviśeṣa-vācakatvāt: because of being denoted in non-specific (non-differentiating) language

• aviśeṣāḥ: undifferentiated, without distinct marks

• tataḥ tu: therefore indeed

• te: they

• praśānta: calm, quiescent

• ghora: terrible, fierce

• mūḍhatvāt: because of the condition of delusion/obscuration

• tataḥ punaḥ: therefore again

Speaker

Suta Goswami (narrating 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 devotee’s inner work in Linga-puja as moving beyond undifferentiated mental states (aviśeṣa) shaped by calm, fierceness, or delusion, toward clear discernment where Pashu recognizes Pati (Shiva) as distinct from Pasha (bondage).

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

By contrast: the verse points out that what is ‘aviśeṣa’ lacks true distinguishing insight, implying Shiva-tattva as the supreme Pati is not confined to the fluctuating triad of praśānta–ghora–mūḍha that marks conditioned experience.

What ritualistic or Yogic practice is highlighted here?

A takeaway aligned with Pāśupata Yoga is viveka (discriminative insight): observing the mind’s calm/fierce/deluded modes as undifferentiated conditioning and re-centering awareness on Shiva as the liberating Pati through japa, dhyāna, and Linga-upāsanā.