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Shloka 97

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

ऋषिः सर्वगतत्वाच्च शरीरी सो ऽस्य यत्प्रभुः स्वामित्वमस्य यत्सर्वं विष्णुः सर्वप्रवेशनात्

ṛṣiḥ sarvagatatvācca śarīrī so 'sya yatprabhuḥ svāmitvamasya yatsarvaṃ viṣṇuḥ sarvapraveśanāt

அனைத்திலும் பரவி இருப்பதால் அவர் ‘ரிஷி’; எல்லா உடல்களிலும் உறைவதால் ‘சரீரி’. அனைத்தின்மேலும் ஆட்சி உடையதால் ‘பிரபு’, அனைத்தும் அவருக்கே உரியது என்பதால் ‘ஸ்வாமி’. அனைத்திலும் உள்ளிருந்து புகுவதால் அவர் ‘விஷ்ணு’ என அழைக்கப்படுகிறார்.

ऋषिःseer, the all-knowing Lord
ऋषिः:
सर्वगतत्वात्because of all-pervasiveness
सर्वगतत्वात्:
and
:
शरीरीthe indweller of embodied beings, the one with (all) bodies as His field
शरीरी:
सःHe
सः:
अस्यof this (universe/all beings)
अस्य:
यत्because/that by which
यत्:
प्रभुःsovereign Lord
प्रभुः:
स्वामित्वम्ownership, mastery
स्वामित्वम्:
अस्यof this (all)
अस्य:
यत्because/that by which
यत्:
सर्वम्everything
सर्वम्:
विष्णुःViṣṇu (the all-pervader)
विष्णुः:
सर्वप्रवेशनात्because of entering into all (as inner controller).
सर्वप्रवेशनात्:

Suta Goswami (narrating a śiva-tattva teaching within the Purāṇic discourse)

V
Vishnu
S
Shiva

FAQs

It grounds Liṅga-pūjā in tattva: the Liṅga signifies the one Pati who pervades and indwells all beings; worship is not limited to a form but directed to the omnipresent Lord who is the inner ruler of all.

It presents Śiva as both transcendent lordship (Prabhu, Svāmin—master of all) and immanent presence (Śarīrī—indweller; sarvapraveśa—entering all). In Shaiva Siddhānta terms, He is Pati who permeates pashus while remaining their sovereign.

The yogic takeaway is antaryāmin-bhāvanā (contemplation of the indwelling Lord): in Pāśupata-oriented practice, one meditates on Śiva as present in all bodies and all states, loosening pasha through constant remembrance.