Shloka 23

Paramātma-Svarūpa-Nirṇaya: Strī–Puṃ–Napuṃsaka-Vicāra

Inquiry into the Supreme Self and Gendered Forms

Devanagari script

षट्कोशरूपः पिण्डो हि तत्र चाद्यत्रयम्भवेत् । मात्रंशजं पुनश्चान्यत्पित्रंशजमिति श्रुतिः

Transliteration

ṣaṭkośarūpaḥ piṇḍo hi tatra cādyatrayambhavet | mātraṃśajaṃ punaścānyatpitraṃśajamiti śrutiḥ

Translation

Quả thật, hữu thể mang thân (piṇḍa) có bản tính là sáu lớp vỏ (kośa); và trong đó, ba lớp đầu phát sinh từ đó. Những lớp còn lại, theo śruti truyền dạy, có phần do phía người mẹ và có phần do phía người cha mà thành.

Word by Word

• षट्कोशरूपः: having the form of six sheaths
• षट्कोशरूपः: Visheshana (विशेषण)
• Type: Adjective
• Root: ṣaṭ + kośa + rūpa (प्रातिपदिक)
• Form: Masculine, Nominative (1st/प्रथमा), Singular; adjective to ‘पिण्डः’; तत्पुरुष: ‘षट्-कोशानां रूपः’ (having the form of six sheaths)

• पिण्डः: the body/embodied mass
• पिण्डः: Karta (कर्ता/प्रथमा)
• Type: Noun
• Root: piṇḍa (प्रातिपदिक)
• Form: Masculine, Nominative (1st/प्रथमा), Singular

• हि: indeed
• हि: Sambandha (सम्बन्ध/वाक्य-सम्बन्ध)
• Type: Indeclinable
• Root: hi (अव्यय)
• Form: Avyaya; particle (निपात)

• तत्र: there/in that (context)
• तत्र: Adhikarana (अधिकरण)
• Type: Indeclinable
• Root: tatra (अव्यय)
• Form: Avyaya; adverb of place (देशवाचक-अव्यय)

• च: and
• च: Sambandha (सम्बन्ध/वाक्य-सम्बन्ध)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Avyaya; conjunction (समुच्चय-निपात)

• आद्यत्रयम्: the first threefold set
• आद्यत्रयम्: Karta (कर्ता/प्रथमा)
• Type: Noun
• Root: ādya + traya (प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; karmadhāraya: ‘आद्यं त्रयम्’ (the first triad)

• भवेत्: may be / should be
• भवेत्: Kriya (क्रिया)
• Type: Verb
• Root: √bhū (भू) (धातu)
• Form: Vidhi-liṅ (विधिलिङ्/optative), 3rd person, Singular; Parasmaipada

• मात्र-अंश-जम्: born of the mother’s share
• मात्र-अंश-जम्: Visheshana (विशेषण)
• Type: Adjective
• Root: mātṛ + aṃśa + ja (प्रातिपदिक)
• Form: Neuter, Nominative/Accusative (1st/2nd), Singular; adjective (elliptic) meaning ‘born from mother’s portion’; तत्पुरुष: ‘मातुः अंशात् जम्’

• पुनः: again/further
• पुनः: Sambandha (सम्बन्ध/वाक्य-सम्बन्ध)
• Type: Indeclinable
• Root: punaḥ (अव्यय)
• Form: Avyaya; adverb (पुनरावृत्ति/क्रमवाचक)

• च: and
• च: Sambandha (सम्बन्ध/वाक्य-सम्बन्ध)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Avyaya; conjunction

• अन्यत्: the other (one)
• अन्यत्: Karta (कर्ता/प्रथमा)
• Type: Noun
• Root: anya (प्रातिपदिक)
• Form: Neuter, Nominative/Accusative (1st/2nd), Singular; ‘the other (set/part)’

• पितृ-अंश-जम्: born of the father’s share
• पितृ-अंश-जम्: Visheshana (विशेषण)
• Type: Adjective
• Root: pitṛ + aṃśa + ja (प्रातिपदिक)
• Form: Neuter, Nominative/Accusative (1st/2nd), Singular; ‘born from father’s portion’; तत्पुरुष: ‘पितुः अंशात् जम्’

• इति: thus
• इति: Sambandha (सम्बन्ध/उद्धरण-चिह्न)
• Type: Indeclinable
• Root: iti (अव्यय)
• Form: Avyaya; quotative particle (इत्यर्थक-अव्यय)

• श्रुतिः: scriptural statement / tradition
• श्रुतिः: Karta (कर्ता/प्रथमा)
• Type: Noun
• Root: śruti (प्रातिपदिक)
• Form: Feminine, Nominative (1st/प्रथमा), Singular

Speaker

Lord Shiva (teaching in the Kailasha Samhita discourse)

Shaiva Theology

Tattva Level: pashu

Shiva Form: Dakṣiṇāmūrti

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It frames the human person as a layered embodiment (six kośas), reminding the seeker that the Self is not identical with these coverings; liberation in Shaiva Siddhanta comes by Shiva’s grace and right knowledge that transcends the sheaths and bondage (pāśa).

How does this verse relate to the worship of the Linga or Saguna Shiva?

By analyzing embodiment as a composite and conditioned structure, the verse turns the mind away from body-identification toward devotion to Saguna Shiva (Linga as the accessible support) who reveals the Pati (Lord) beyond all kośas.

What ritualistic or meditative practice is suggested here?

A practical takeaway is kośa-viveka (discernment of sheaths) combined with japa of the Panchakshara—“Om Namaḥ Śivāya”—to steady awareness beyond bodily and mental layers, supported by Shaiva disciplines like bhasma (tripuṇḍra) and rudrākṣa where prescribed.