Shloka 11

स्वेच्छाविग्रहसंभव-प्रतिष्ठाफलवर्णनम् (विविधशिवमूर्तिप्रतिष्ठा, लोक-फल, शिवसायुज्य)

Devanagari script

अहङ्कारमहङ्कारात् तन्मात्राणि तु तत्र वै इन्द्रियाणीन्द्रियादेव लीलया परमेश्वरम्

Transliteration

ahaṅkāramahaṅkārāt tanmātrāṇi tu tatra vai indriyāṇīndriyādeva līlayā parameśvaram

Translation

اَہنکار سے (امتیازی) اَہنکار پیدا ہوتا ہے؛ اسی سے تَنماترائیں ظاہر ہوتی ہیں۔ تَنماتراؤں سے ہی اِندریاں جنم لیتی ہیں—یہ سب پرمیشور کی لیلا سے ہے۔

Word by Word

• अहङ्कारम्: the ego-principle

• अहङ्कारात्: from (that) ahaṅkāra

• तन्मात्राणि: subtle elements (sound, touch, form, taste, smell)

• तु: indeed

• तत्र: from that/therein

• वै: certainly

• इन्द्रियाणि: sense and action organs

• इन्द्रियात् एव: from the (preceding) principle of indriya/tanmātra itself (as the next evolute)

• लीलया: by divine play, effortlessly

• परमेश्वरम्: the Supreme Lord, Parameśvara (Śiva as Pati)

Speaker

Suta Goswami (narrating the cosmological teaching within the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Parameshvara
• Shiva

FAQs

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

It frames creation as Śiva’s līlā: the senses and subtle elements arise under Parameśvara’s sovereignty, so Linga-worship trains the devotee to withdraw from indriya-driven pasha and re-center on Pati, the Lord symbolized by the Linga.

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

Śiva is indicated as Parameśvara who stands beyond the evolutes (ahaṅkāra, tanmātras, indriyas), yet manifests them effortlessly; He is Pati—transcendent and immanent—governing the paśu’s field of experience without being bound by it.

What ritualistic or Yogic practice is highlighted here?

The verse supports Pāśupata-oriented inner discipline: sense-restraint (indriya-nigraha) and tattva-viveka, using Linga-upāsanā and meditation to move from bondage (pāśa) toward recognition of Pati (Śiva).