Shloka 36

अलिङ्ग-लिङ्ग-निरूपणं तथा प्राकृत-सृष्टिवर्णनम्

Devanagari script

सर्गे च रजसा युक्तः सत्त्वस्थः प्रतिपालने प्रतिसर्गे तमोद्रिक्तः स एव त्रिविधः क्रमात्

Transliteration

sarge ca rajasā yuktaḥ sattvasthaḥ pratipālane pratisarge tamodriktaḥ sa eva trividhaḥ kramāt

Translation

在创造（sarga）之时，主与“罗阇斯”(rajas)相应；在护持之时，主安住于“萨埵”(sattva)；在再生/消融（pratisarga）之时，“怛摩斯”(tamas)为主。故依次第，同一位大主因三德而显三种功用。

Word by Word

• सर्गे: in creation

• च: and

• रजसा: with rajas (the activating guṇa)

• युक्तः: united/associated

• सत्त्वस्थः: established in sattva

• प्रतिपालने: in protecting/preserving (the worlds)

• प्रतिसर्गे: in re-creation/secondary creation and dissolution

• तमोद्रिक्तः: with tamas predominant

• सः एव: He alone indeed

• त्रिविधः: threefold (in modes/functions)

• क्रमात्: in sequence/according to order

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames the Lord worshipped as the Linga as the single Pati who governs creation, preservation, and dissolution by manifesting the guṇas in ordered function—supporting Linga-puja as worship of the cosmic source, not a limited deity.

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

Shiva-tattva is one, yet appears threefold through rajas, sattva, and tamas to perform sarga, sthiti, and pratisarga; the teaching implies His lordship over guṇas rather than bondage to them, distinguishing Pati from guṇa-conditioned pashu.

What ritualistic or Yogic practice is highlighted here?

The verse points to guṇa-viveka (discernment of guṇas) as a Pashupata-oriented contemplative key: the sādhaka recognizes shifting guṇas in the cosmos and self, while fixing devotion on the guṇa-transcendent Pati worshipped as the Linga.