Shloka 3

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

अविद्यया मुनेर्ग्रस्तः सर्गो मुख्य इति स्मृतः असाधक इति स्मृत्वा सर्गो मुख्यः प्रजापतिः

Transliteration

avidyayā munergrastaḥ sargo mukhya iti smṛtaḥ asādhaka iti smṛtvā sargo mukhyaḥ prajāpatiḥ

Translation

为无明（avidyā）所攫持之创造，被忆为“mukhya”（主要、初始之造）；并被理解为不导向真实成就（asādhaka）。因此称之为属于Prajāpati（众生主之职分）的mukhya创造。

Word by Word

• अविद्यया (avidyayā): by ignorance

• मुनेः (muneḥ): of the sage/knower (here: the conscious principle)

• ग्रस्तः (grastaḥ): seized, overcome

• सर्गः (sargaḥ): creation, emanation

• मुख्यः (mukhyaḥ): primary, principal

• इति (iti): thus

• स्मृतः (smṛtaḥ): is remembered/declared

• असाधकः (asādhakaḥ): not leading to accomplishment/liberation

• स्मृत्वा (smṛtvā): having considered/understood

• प्रजापतिः (prajāpatiḥ): Prajāpati, the progenitor (creative lord-function)

Speaker

Suta Goswami

Characters & Entities

• Prajapati

FAQs

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

It frames worldly creation as avidyā-bound and therefore not itself the means (sādhaka) to the highest goal—implying that liberation requires turning to Pati (Shiva) through Shiva-dharma and Linga-upāsanā rather than remaining confined to progenitor-based cosmology alone.

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

By marking the ‘primary creation’ as ignorance-gripped and limited to Prajāpati’s function, it indirectly points to Shiva-tattva as transcendent Pati—beyond avidyā and beyond the merely creative order—who releases the pashu (soul) from pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes discernment (viveka) central to Pāśupata-oriented practice: recognizing avidyā as bondage and adopting Shiva-upāsanā (including Linga-pūjā and inner detachment) as the sādhana that leads beyond the non-liberating (asādhaka) creation.