Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्
पञ्चैते वैकृताः सर्गाः प्राकृतास्तु त्रयः स्मृताः प्राकृतो वैकृतश्चैव कौमारो नवमः स्मृतः
pañcaite vaikṛtāḥ sargāḥ prākṛtāstu trayaḥ smṛtāḥ prākṛto vaikṛtaścaiva kaumāro navamaḥ smṛtaḥ
其中五种称为“vaikṛta”(变生、演化之创造),三种被忆念为“prākṛta”(本初之创造)。第九种亦被称为“Kaumāra”,其性兼具本初与变生二相。
Suta Goswami (narrating the cosmological doctrine to the sages of Naimisharanya)
By classifying creation into prākṛta (rooted in prakṛti) and vaikṛta (its evolutes), the verse supports Linga worship as a means to transcend both the primordial matrix and its transformations—turning the pashu (bound soul) toward Pati (Shiva), who is beyond sarga.
Shiva-tattva is implied as the transcendent ground distinct from both prākṛta and vaikṛta processes; while creation unfolds through prakṛti and its modifications, Pati remains the independent Lord who enables liberation from pasha (bondage) tied to these categories.
The takeaway aligns with Pashupata-oriented discernment (viveka): recognizing prakṛti and its evolutes as pasha, and fixing mind and worship (Linga-upasana) on Pati, the ninth “Kaumāra” mention also pointing to jñāna-oriented renunciation associated with the Kumāras.