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Shloka 97

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

ऋषिः सर्वगतत्वाच्च शरीरी सो ऽस्य यत्प्रभुः स्वामित्वमस्य यत्सर्वं विष्णुः सर्वप्रवेशनात्

ṛṣiḥ sarvagatatvācca śarīrī so 'sya yatprabhuḥ svāmitvamasya yatsarvaṃ viṣṇuḥ sarvapraveśanāt

On l’appelle Ṛṣi parce qu’il est partout présent; on l’appelle Śarīrī parce qu’il demeure au cœur de tous les corps. Il est Prabhu parce qu’il est le Seigneur de tout, et Svāmin parce que tout lui appartient. On l’appelle Viṣṇu parce qu’il entre en toute chose—la pénétrant de l’intérieur.

ऋषिःseer, the all-knowing Lord
ऋषिः:
सर्वगतत्वात्because of all-pervasiveness
सर्वगतत्वात्:
and
:
शरीरीthe indweller of embodied beings, the one with (all) bodies as His field
शरीरी:
सःHe
सः:
अस्यof this (universe/all beings)
अस्य:
यत्because/that by which
यत्:
प्रभुःsovereign Lord
प्रभुः:
स्वामित्वम्ownership, mastery
स्वामित्वम्:
अस्यof this (all)
अस्य:
यत्because/that by which
यत्:
सर्वम्everything
सर्वम्:
विष्णुःViṣṇu (the all-pervader)
विष्णुः:
सर्वप्रवेशनात्because of entering into all (as inner controller).
सर्वप्रवेशनात्:

Suta Goswami (narrating a śiva-tattva teaching within the Purāṇic discourse)

V
Vishnu
S
Shiva

FAQs

It grounds Liṅga-pūjā in tattva: the Liṅga signifies the one Pati who pervades and indwells all beings; worship is not limited to a form but directed to the omnipresent Lord who is the inner ruler of all.

It presents Śiva as both transcendent lordship (Prabhu, Svāmin—master of all) and immanent presence (Śarīrī—indweller; sarvapraveśa—entering all). In Shaiva Siddhānta terms, He is Pati who permeates pashus while remaining their sovereign.

The yogic takeaway is antaryāmin-bhāvanā (contemplation of the indwelling Lord): in Pāśupata-oriented practice, one meditates on Śiva as present in all bodies and all states, loosening pasha through constant remembrance.