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Shloka 25

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

प्रत्ययार्थं हि जगताम् एकस्थो ऽपि दिवाकरः एको ऽपि बहुधा दृष्टो जलाधारेषु सुव्रताः

pratyayārthaṃ hi jagatām ekastho 'pi divākaraḥ eko 'pi bahudhā dṛṣṭo jalādhāreṣu suvratāḥ

Ô vous aux nobles vœux, pour affermir la certitude des êtres dans les mondes, le Soleil—bien qu’en un seul lieu—apparaît multiple lorsqu’il se reflète dans des récipients d’eau. De même, l’unique Pati (Śiva) est perçu comme multiple à travers les upādhis des paśus, tout en demeurant non-duel en essence.

प्रत्ययार्थम्for the sake of conviction/certitude
प्रत्ययार्थम्:
हिindeed
हि:
जगताम्of the worlds/of beings
जगताम्:
एकस्थःabiding in one place/one-pointed
एकस्थः:
अपिeven though
अपि:
दिवाकरःthe Sun (maker of day)
दिवाकरः:
एकःone
एकः:
अपिeven
अपि:
बहुधाin many ways/as many
बहुधा:
दृष्टःis seen/appears
दृष्टः:
जलाधारेषुin water-receptacles/in containers holding water
जलाधारेषु:
सुव्रताःO noble-vowed ones/O virtuous ones
सुव्रताः:

Suta Goswami (narrating to the sages at Naimisharanya; presenting a Shaiva philosophical analogy)

S
Surya (Divakara)
S
Shiva (implied as Pati)
P
Pashu (souls, implied)
U
Upadhi (limiting adjuncts, implied)

FAQs

It teaches that the one Supreme (Pati) can be approached through many forms and loci of worship (including the Linga), just as one sun appears as many in water—supporting ekatva (oneness) behind diverse upāsanā.

Shiva-tattva is one, unwavering, and non-dual; multiplicity belongs to reflections produced by upādhis (limiting conditions) in the pashu’s perception, not to Shiva’s essential reality.

It points to Pāśupata/Śaiva yogic discernment (viveka): reduce the mind’s upādhis and see the one Pati beyond many appearances—supporting steady dhyāna on the Linga as a unifying support (ālambana).