Shiva Purana — Vayaviya Samhita, Shloka 11
शिवस्य विश्वव्याप्तिः—अष्टमूर्तिः पञ्चब्रह्म च | Śiva’s Cosmic Pervasion: Aṣṭamūrti and the Pañcabrahma Forms
श्रोत्रस्य वाचः शब्दस्य विभोर्व्योम्नस्तथैव च । ईश्वरीमीश्वरस्येमामीशाख्यां हि विदुर्बुधाः । त्वक्पाणिस्पर्शवायूनामीश्वरीं मूर्तिमैश्वरीम् । पुरुषाख्यं विदुस्सर्वे पुराणार्थविशारदाः
śrotrasya vācaḥ śabdasya vibhorvyomnastathaiva ca | īśvarīmīśvarasyemāmīśākhyāṃ hi vidurbudhāḥ | tvakpāṇisparśavāyūnāmīśvarīṃ mūrtimaiśvarīm | puruṣākhyaṃ vidussarve purāṇārthaviśāradāḥ
Para bijak mengetahui ini sebagai aspek ‘Īśā’, kuasa kedaulatan Tuhan yang menaungi pendengaran, ujaran, bunyi, dan ākāśa yang meliputi segalanya. Demikian pula, para ahli ajaran Purāṇa mengenali sebagai aspek ‘Puruṣa’ wujud ilahi Tuhan yang memerintah kulit, tangan, sentuhan, dan prāṇa-vāyu (nafas kehidupan).
Suta Goswami (narrating Shaiva philosophical teaching to the sages, as typical of the Vāyavīyasaṃhitā discourse)
Tattva Level: pati
Shiva Form: Īśāna
Shakti Form: Pārvatī
Role: teaching
FAQs
It teaches that the senses and their objects (hearing–sound, touch–air) are governed by Shiva’s sovereign Śakti, pointing the seeker to recognize Pati (Shiva) as the inner ruler behind bodily functions and to move from sense-identification toward liberation.
In Saguna worship (such as Linga-upāsanā), the devotee contemplates Shiva as the indwelling Lord who pervades the elements and empowers perception; the Linga becomes a focused support for realizing that the same Shiva presides over sound/ākāśa and prāṇa/vāyu within oneself.
A practical takeaway is prāṇa-sādhana (steadying the vital wind) with mantra-japa (especially Panchākṣarī, “Om Namaḥ Śivāya”) while withdrawing attention from sense-objects, recognizing each sense as functioning by Shiva’s power.