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Shiva Purana — Rudra Samhita, Shloka 78

सेवातत्त्वप्रश्नः — The Question of Whom to Serve (Sevā) for the Removal of Suffering

Devanagari script

द्वंद्वाप्राप्तौ न जायेतां सुखदुःखे विजानतः । विहिताविहिते तस्य न स्यातां च सुरर्षयः

Transliteration

dvaṃdvāprāptau na jāyetāṃ sukhaduḥkhe vijānataḥ | vihitāvihite tasya na syātāṃ ca surarṣayaḥ

Translation

Ô sages divins, pour celui qui connaît véritablement la Réalité, lorsque les paires d’opposés se présentent, ni plaisir ni peine ne surgissent ; et pour lui, même le « prescrit » et l’« interdit » ne lient pas, car il demeure établi dans le juste discernement et la stabilité intérieure (en Śiva).

Word by Word
द्वन्द्व-अप्राप्तौin the absence of dualities
द्वन्द्व-अप्राप्तौ:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootद्वन्द्व + अप्राप्ति (प्रातिपदिके)
Formतत्पुरुष: ‘non-attainment/absence of dualities’; स्त्रीलिङ्ग, सप्तमी (7th/locative), एकवचन
नnot
न:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेध-अव्यय (negation)
जायेताम्would arise (the two)
जायेताम्:
Kriyā (क्रिया)
TypeVerb
Rootजन् (धातु)
Formविधिलिङ् (optative), प्रथमपुरुष (3rd), द्विवचन; आत्मनेपद
सुख-दुःखेpleasure and pain
सुख-दुःखे:
Karta (कर्ता)
TypeNoun
Rootसुख + दुःख (प्रातिपदिके)
Formइतरेतर-द्वन्द्व: ‘pleasure and pain’; नपुंसकलिङ्ग, प्रथमा (1st), द्विवचन (as dual subject of जायेताम्)
विजानतःof one who knows
विजानतः:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootवि-ज्ञा (धातु) → विजानत् (कृदन्त)
Formवर्तमानकृदन्त (present active participle), पुंलिङ्ग, षष्ठी (6th/genitive), एकवचन; ‘of the knower/one who knows’
विहित-अविहितेthe prescribed and the non-prescribed
विहित-अविहिते:
Karta (कर्ता)
TypeNoun
Rootविहित + अविहित (प्रातिपदिके)
Formद्वन्द्व: ‘prescribed and not prescribed’; नपुंसकलिङ्ग, प्रथमा (1st), द्विवचन (as dual subject of स्याताम्)
तस्यof him / for him
तस्य:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग/नपुंसक, षष्ठी (6th/genitive), एकवचन
नnot
न:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेध-अव्यय (negation)
स्याताम्would be (the two)
स्याताम्:
Kriyā (क्रिया)
TypeVerb
Rootअस् (धातु)
Formविधिलिङ् (optative), प्रथमपुरुष (3rd), द्विवचन; parasmaipada
चand
च:
Sambandha (सम्बन्ध/connector)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
सुर-ऋषयःO divine sages / the divine sages
सुर-ऋषयः:
Karta (कर्ता) (as vocative-like address; syntactically nominative)
TypeNoun
Rootसुर + ऋषि (प्रातिपदिके)
Formकर्मधारय: ‘divine sages’; पुंलिङ्ग, प्रथमा (1st), बहुवचन (addressed/mentioned)
Speaker

Suta Goswami (narrating to the sages at Naimisharanya within the Rudrasaṃhitā discourse)

Shaiva Theology

Tattva Level: pashu

Shiva Form: Mahādeva

Jyotirlinga Context

Sthala Purana: General teaching on the jñānī: even when dvandvas arise, sukha/duḥkha do not arise for the knower; ‘vihita/avihita’ lose binding force—indicating transcendence of karmic compulsion through realization.

Significance: Recasts dharma/adharma as non-binding for the established knower (not as license, but as sign of being beyond karmic bondage), pointing to the ‘inner kṣetra’ of steadiness in Śiva.

Shakti Dimension

Role: teaching

FAQs

It teaches that the knower established in true discernment remains untouched by dvandvas (opposites) like pleasure and pain, indicating a Shaiva ideal of inner steadiness that leads toward liberation (moksha) in Śiva.

Linga-worship and Saguna Shiva devotion are disciplines that purify the mind; as devotion matures into Shiva-jnana, the devotee becomes equanimous and no longer feels inward bondage to emotional swings or mere rule-based religiosity.

Practice dhyana on Shiva (or the Linga) with japa of the Panchakshara—“Om Namaḥ Śivāya”—cultivating sama-bhāva (equanimity) so that pleasure/pain and notions of do/do-not lose their power to disturb the mind.

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