Shloka 87

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

चतुर्दशविधेष्वेव संचरत्येक एव सः लीयन्ते तानि तत्रैव यदन्यं नास्ति वै द्विजाः

Transliteration

caturdaśavidheṣveva saṃcaratyeka eva saḥ līyante tāni tatraiva yadanyaṃ nāsti vai dvijāḥ

Translation

ພຣະປະຕິຜູ້ສູງສຸດພຽງອົງດຽວ ເຄື່ອນໄຫວຢູ່ໃນຮູບແບບການປະກົດສິບສີ່ປະການ; ແລະສິ່ງເຫຼົ່ານັ້ນກໍລະລາຍກັບເຂົ້າໄປໃນພຣະອົງອົງດຽວນັ້ນເທົ່ານັ້ນ, ເພາະໂອ ຜູ້ເກີດສອງຄັ້ງ, ບໍ່ມີສິ່ງໃດເລີຍນອກຈາກພຣະອົງ.

Word by Word

• चतुर्दशविधेषु: in the fourteenfold categories/modes

• एव: indeed/only

• संचरति: moves, pervades, operates

• एकः: one

• एव: alone

• सः: He (Shiva, the Pati)

• लीयन्ते: dissolve, merge

• तानि: those (forms/categories)

• तत्र: in Him/there

• एव: alone

• यत्: because/for

• अन्यम्: other (second reality)

• न अस्ति: does not exist

• वै: indeed

• द्विजाः: O twice-born (Brahmanas)

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It grounds Linga-puja in non-dual Shaiva vision: the Linga signifies the one Pati who pervades all manifested categories and into whom all return, making worship a practice of recognizing Shiva as the inner reality of all.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva is presented as the sole, all-pervading Pati—immanent in the many modes of manifestation yet transcending them—so that no independent second principle exists apart from Him.

What ritualistic or Yogic practice is highlighted here?

The verse points to Pashupata-style contemplation (bhavana) during puja and japa: perceive every state and category as Shiva’s play (saṃcāra) and practice inner dissolution (laya) of pasha-bound identifications into Pati.