Shloka 66
Paramātma-Svarūpa-Nirṇaya: Strī–Puṃ–Napuṃsaka-Vicāra
Inquiry into the Supreme Self and Gendered Forms
व्यापकत्वञ्च भूतानामिदमेव प्रकीर्तितम् । व्याप्यत्वं वैपरीत्येन गन्धादिक्रमतो भवेत्
vyāpakatvañca bhūtānāmidameva prakīrtitam | vyāpyatvaṃ vaiparītyena gandhādikramato bhavet
Thus the pervading nature (vyāpakatva) of the elements is declared to be exactly this; their being pervaded (vyāpyatva) arises in the reverse order, beginning with smell and the rest of the qualities.
Lord Shiva (teaching the metaphysics of the bhūtas in the Kailāsa-saṃhitā discourse)
Tattva Level: pasha
Shiva Form: Dakṣiṇāmūrti
Role: teaching
Cosmic Event: doctrine of vyāpakatva/vyāpyatva (pervasion and being-pervaded) across bhūtas and guṇas
FAQs
It trains the seeker in tattva-viveka: seeing how the gross elements and their sensory qualities interpenetrate in an ordered way, so the mind loosens identification with the body and turns toward Pati (Shiva), who alone is ultimately all-pervading.
By clarifying that elemental qualities (like smell, taste, form, touch, sound) are dependent and pervaded, the verse points beyond them to Shiva as the grounding reality; Linga-worship focuses devotion on that transcendent-pervading Lord while using a concrete sacred form.
A practical takeaway is elemental contemplation (bhūta-dhyāna): observe sense-qualities arising and dissolving in awareness, while steadying the mind with Shiva-mantra japa (e.g., Om Namaḥ Śivāya) to transcend sensory fixation.