Shloka 145

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

Devanagari script

तस्याभिध्यायतश्चैव तिर्यक्स्रोता ह्यवर्तत तस्मात् तिर्यक्प्रवृत्तः स तिर्यक्स्रोतास् ततः स्मृतः

Transliteration

tasyābhidhyāyataścaiva tiryaksrotā hyavartata tasmāt tiryakpravṛttaḥ sa tiryaksrotās tataḥ smṛtaḥ

Translation

Khi Ngài quán niệm, dòng gọi là “tiryak-srotas” (dòng chảy ngang của thân hữu) liền phát khởi. Vì nó vận hành theo chiều ngang, nên được ghi nhớ là Tiryak-srotas—những hữu thể có sinh lực hướng ra ngoài, rơi vào tồn tại bị trói buộc bởi giác quan dưới sức ép của pāśa (dây trói), cho đến khi được quay về Pati, Śiva.

Word by Word

• tasya: of him

• abhidhyāyataḥ: while contemplating/meditating

• ca eva: and indeed

• tiryak-srotāḥ: the sideways-flowing stream (category of beings)

• hi: indeed

• avartata: arose/came into being

• tasmāt: therefore/from that

• tiryak-pravṛttaḥ: moving/acting sideways (outward, laterally)

• saḥ: that/it

• tiryak-srotāḥ: Tiryak-srotas

• tataḥ: hence/therefore

• smṛtaḥ: is remembered/called

Speaker

Suta Goswami (narrating the creation-account as received through the Purāṇic lineage)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It frames creation as a flow of consciousness into outward, sense-bound embodiment (tiryak-srotas). Linga worship, in this worldview, is the practical means to reorient that outward flow back toward Śiva as Pati, loosening pasha through devotion and disciplined practice.

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

By implication, Śiva-tattva stands as the transcendent Pati beyond the currents of manifested life. The “stream” arises in creation, but Śiva remains the sovereign ground to whom the pashu (soul) can return when bondage is overcome.

What ritualistic or Yogic practice is highlighted here?

The verse points to contemplation (abhidhyāna) as the key principle. In a Shaiva frame, this aligns with Pāśupata-oriented discipline—turning the senses and mind from lateral outwardness toward the Linga through dhyāna, japa, and pūjā.