Shloka 46

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

शब्दस्पर्शं च रूपं च रसो वै गन्धमाविशत् संगता गन्धमात्रेण आविशन्तो महीमिमाम्

Transliteration

śabdasparśaṃ ca rūpaṃ ca raso vai gandhamāviśat saṃgatā gandhamātreṇa āviśanto mahīmimām

Translation

声、触与色相——乃至味——皆入于香。与唯一本质之香，即“甘陀坦摩多罗”(gandha-tanmātra)相合后，诸者遍满而成此地大(mahī)，为受缚之有身众生(paśu)在显现造化之绳索(pāśa)中所依之粗重基座。

Word by Word

• śabda: sound

• sparśam: touch

• ca: and

• rūpam: form/colour

• ca: and

• rasaḥ: taste/sap

• vai: indeed

• gandham: fragrance/smell

• āviśat: entered/pervaded

• saṃgatāḥ: united/combined

• gandha-mātreṇa: with the tanmātra of smell alone (subtle essence)

• āviśantaḥ: entering/pervading, becoming manifest

• mahīm: earth (pṛthivī-tattva)

• imām: this (visible world/element).

Speaker

Suta Goswami (narrating the cosmological sequence to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

By explaining how the gross Earth arises from subtle essences (tanmātras), the verse frames Linga-pūjā as a return-journey from bhūta (gross) to tattva (subtle), offering the elements back to Pati (Śiva) through disciplined worship.

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

Śiva-tattva is implied as the transcendent Pati who stands prior to and beyond the element-chain; the verse maps the field of manifestation (pāśa) in which the paśu experiences embodiment, pointing to Śiva as the liberating ground beyond it.

What ritualistic or Yogic practice is highlighted here?

It supports bhūta-śuddhi (purification of the elements) used in Śaiva pūjā and Pāśupata-oriented sādhanā—contemplating the elements dissolving back into their tanmātras, and ultimately offering them to Śiva through mantra and inner withdrawal.