Shloka 33

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

Devanagari script

ज्योतिरुत्पद्यते वायोस् तद्रूपगुणम् उच्यते स्पर्शमात्रस्तु वै वायू रूपमात्रं समावृणोत्

Transliteration

jyotirutpadyate vāyos tadrūpaguṇam ucyate sparśamātrastu vai vāyū rūpamātraṃ samāvṛṇot

Translation

Từ Vāyu (nguyên lý gió) phát sinh Jyotis (lửa/ánh sáng); vì thế, sắc tướng (rūpa) được tuyên xưng là phẩm tính riêng của nó. Không khí, vốn chỉ mang dấu ấn của xúc chạm, đã bao bọc và chuyên chở nguyên lý “rūpa-mātra” ấy vào sự hiển lộ.

Word by Word

• jyotiḥ: light/fire

• utpadyate: arises/is produced

• vāyoḥ: from Vāyu (air)

• tat: that (of it)

• rūpa-guṇam: the quality of form/visibility

• ucyate: is said/declared

• sparśa-mātraḥ: having only touch as (its) measure/character

• tu: but/indeed

• vai: certainly

• vāyuḥ: air

• rūpa-mātram: mere form-principle (rūpa-tanmātra)

• samāvṛṇot: enveloped/covered/contained

Speaker

Suta Goswami (narrating the cosmological sequence to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames creation as a graded emergence of qualities (tanmātras) from subtler principles, supporting Linga worship as contemplation of Pati (Śiva) beyond the changing elements and their guṇas.

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

By emphasizing that elemental qualities arise sequentially (touch → form → fire/light), it implies Śiva-tattva as the transcendent Pati who is not limited by any single guṇa or bhūta, while still empowering their manifestation.

What ritualistic or Yogic practice is highlighted here?

A tattva-viveka (discriminative contemplation) used in Pāśupata-oriented yoga and Shaiva sādhanā: observing how sensory qualities arise and withdrawing identification from Pāśa (material guṇas) toward Pati (Śiva).