Shloka 8

Adhyaya 87 — Saṃsāra-viṣa-kathana: Ājñā-śakti, Māyā-bandha, and Mokṣa by Prasāda

Devanagari script

न ह्येषा प्रकृतिर्जैवी विकृतिश् च विचारतः विकारो नैव मायैषा सदसद्व्यक्तिवर्जिता

Transliteration

na hyeṣā prakṛtirjaivī vikṛtiś ca vicārataḥ vikāro naiva māyaiṣā sadasadvyaktivarjitā

Translation

Điều ấy không phải là Prakṛti sinh từ jīva; và khi quán xét đúng đắn, cũng không phải chỉ là một biến dạng. Nó thậm chí không phải là Māyā như một sản phẩm. Nó vượt ngoài nhị nguyên hữu và vô, không mang sự phân biệt hiển lộ—chỉ thẳng đến nguyên lý siêu việt của Pati (Śiva) trước mọi hiện tướng.

Word by Word

• na: not

• hi: indeed

• eṣā: this (principle)

• prakṛtiḥ: primordial nature

• jaivī: belonging to/produced from the jīva (individual soul)

• vikṛtiḥ: derivative product/effect

• ca: and

• vicārataḥ: upon inquiry/discrimination

• vikāraḥ: transformation/modification

• na eva: not at all

• māyā: veiling power/measure of manifestation

• eṣā: this

• sat: being/real

• asat: non-being/unreal

• vyakti: manifest particularization/explicit manifestation

• varjitā: devoid of/without.

Speaker

Suta Goswami (narrating the doctrinal teaching as preserved in the Linga Purana)

Characters & Entities

• Shiva

FAQs

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

It clarifies that the Supreme indicated by the Liṅga is not a material product (prakṛti/vikāra) nor a limited manifestation; Liṅga-upāsanā is thus directed to Pati (Śiva) who transcends sat–asat and all visible particularization.

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

Śiva-tattva is presented as beyond the categories that define created reality—neither jīva-derived nature nor a changeable effect, and not merely Māyā—signifying the unconditioned Lord who is prior to manifestation (vyakti) and the dualities of being/non-being.

What ritualistic or Yogic practice is highlighted here?

The verse primarily supports tattva-viveka (discriminative knowledge) central to Pāśupata-oriented sādhana: the practitioner distinguishes Pati (Śiva) from Pāśa (Māyā/bondage) and Prakṛti, grounding worship and meditation in the transcendent Liṅga-principle.