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Shiva Purana — Vayaviya Samhita, Shloka 19

पाशुपतज्ञानप्रश्नः — Inquiry into Pāśupata Knowledge

Paśu–Pāśa–Paśupati

महाभूतान्यशेषाणि जनयंति शिवाज्ञया । अध्यवस्यति वै बुद्धिरहंकारोभिमन्यते

mahābhūtānyaśeṣāṇi janayaṃti śivājñayā | adhyavasyati vai buddhirahaṃkārobhimanyate

Par l’ordre de Śiva, tous les grands éléments sont engendrés. En vérité, l’intellect (buddhi) tranche et délibère, tandis que l’egoïté (ahaṃkāra) s’approprie et s’identifie en disant « moi ».

mahā-bhūtānithe great elements
mahā-bhūtāni:
Karma (कर्म)
TypeNoun
Rootmahā (प्रातिपदिक) + bhūta (कृदन्त/प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचन; कर्मधारयसमासः ('महानि भूतानि')
aśeṣāṇiall, without remainder
aśeṣāṇi:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootaśeṣa (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचन; विशेषण
janayantigenerate, produce
janayanti:
Kriyā (क्रिया)
TypeVerb
Root√jan/जन् (धातु)
Formलट्-लकार (present), परस्मैपद, प्रथमपुरुष (3rd person), बहुवचन
śiva-ājñayāby Śiva’s command
śiva-ājñayā:
Karaṇa/Hetu (करण/हेतु)
TypeNoun
Rootśiva (प्रातिपदिक) + ājñā (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (3rd case/instrumental), एकवचन; षष्ठी-तत्पुरुषः ('शिवस्य आज्ञा')
adhyavasyatidetermines, resolves
adhyavasyati:
Kriyā (क्रिया)
TypeVerb
Rootadhi-√vas/वस् (धातु, 'निश्चये/अवस्थाने')
Formलट्-लकार, परस्मैपद, प्रथमपुरुष, एकवचन; उपसर्गः adhi-
vaiindeed
vai:
Sambandha/Emphasis (निपात-बल)
TypeIndeclinable
Rootvai (अव्यय)
Formनिपात (emphatic particle)
buddhiḥintellect
buddhiḥ:
Karta (कर्ता)
TypeNoun
Rootbuddhi (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
ahaṃkāraḥego-sense
ahaṃkāraḥ:
Karta (कर्ता)
TypeNoun
Rootahaṃkāra (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
abhimanyateconceives (as ‘I’), identifies
abhimanyate:
Kriyā (क्रिया)
TypeVerb
Rootabhi-√man/मन् (धातु, 'मन्यते')
Formलट्-लकार, आत्मनेपद, प्रथमपुरुष, एकवचन; उपसर्गः abhi-

Suta Goswami (narrating the Vāyavīya philosophical teaching to the sages at Naimiṣāraṇya)

Tattva Level: pati

Shiva Form: Sadāśiva

Cosmic Event: tattva-sṛṣṭi (emanation of mahābhūtas under īśvara-ājñā)

S
Shiva

FAQs

It teaches that the cosmos arises under Śiva’s supreme ordinance, while bondage persists when buddhi “decides” and ahaṅkāra claims ownership—so liberation requires shifting agency from ego to Śiva.

Linga-worship trains the devotee to see all elements and experiences as governed by Śiva, reducing egoic appropriation (ahaṅkāra) and aligning the intellect (buddhi) with devotion and surrender to Saguna Śiva.

Japa of the Pañcākṣarī (Om Namaḥ Śivāya) with contemplation that ‘all arises by Śiva’s command’ helps dissolve ahaṅkāra; applying Tripuṇḍra (bhasma) can reinforce remembrance that the elements are transient and belong to Śiva.