Shiva Purana — Vayaviya Samhita, Shloka 46

पशुपाशपतिज्ञान-प्राप्तिः

Acquisition of Paśupati–Pāśa Knowledge

Devanagari script

सर्वं तत्र स सर्वत्र व्याप्य तिष्ठति शाश्वतः । तथापि क्वापि केनापि व्यक्तमेष न दृश्यते

Transliteration

sarvaṃ tatra sa sarvatra vyāpya tiṣṭhati śāśvataḥ | tathāpi kvāpi kenāpi vyaktameṣa na dṛśyate

Translation

พระองค์ทรงสถิตอยู่ที่นั่นในฐานะ “สรรพสิ่งทั้งปวง”; ทรงดำรงนิรันดร์ แผ่ซ่านครอบคลุมทุกสิ่งทุกแห่ง. ถึงกระนั้น พระองค์ก็ไม่ปรากฏให้ผู้ใดเห็น ณ ที่ใดเลยในรูปที่เป็นภายนอก.

Word by Word

• सर्वम्: all (everything)
• सर्वम्: Karma (कर्म/Object/extent)
• Type: Noun
• Root: sarva (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; ‘सर्वम्’ = ‘all (as object/extent)’

• तत्र: there
• तत्र: Adhikarana (अधिकरण/Location)
• Type: Indeclinable
• Root: tatra (अव्यय-प्रातिपदिक)
• Form: अव्यय; देशवाचक-अव्यय (locative adverb)

• सः: he
• सः: Karta (कर्ता/Subject)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: पुल्लिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; सर्वनाम

• सर्वत्र: everywhere
• सर्वत्र: Adhikarana (अधिकरण/Location)
• Type: Indeclinable
• Root: sarvatra (अव्यय-प्रातिपदिक)
• Form: अव्यय; सर्वदेशवाचक-अव्यय (adverb: everywhere)

• व्याप्य: having pervaded
• व्याप्य: Purvakala (पूर्वकाल/Prior action)
• Type: Indeclinable
• Root: vi-āp (धातु) → व्याप्य (कृदन्त)
• Form: क्त्वान्त (Gerund/Absolutive); अव्ययभाव (having pervaded)

• तिष्ठति: stands/abides
• तिष्ठति: Kriya (क्रिया/Verb)
• Type: Verb
• Root: sthā (धातु)
• Form: लट् (Present/लट्), परस्मैपद, प्रथमपुरुष (3rd), एकवचन

• शाश्वतः: eternal
• शाश्वतः: Karta (कर्ता/Subject-qualifier)
• Type: Adjective
• Root: śāśvata (प्रातिपदिक)
• Form: पुल्लिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; विशेषण (eternal)

• तथापि: nevertheless
• तथापि: Sambandha (सम्बन्ध/Discourse marker)
• Type: Indeclinable
• Root: tathā + api (अव्यय)
• Form: अव्यय; अव्ययसमास/योग (concessive: ‘even so/however’)

• क्वापि: anywhere
• क्वापि: Adhikarana (अधिकरण/Location)
• Type: Indeclinable
• Root: kvā + api (अव्यय)
• Form: अव्यय; अनिश्चित-देशवाचक (indefinite adverb: anywhere/somewhere)

• केन: by anyone
• केन: Karana (करण/Instrument)
• Type: Noun
• Root: kim (सर्वनाम-प्रातिपदिक)
• Form: पुल्लिङ्ग/नपुंसक, तृतीया (3rd/तृतीया), एकवचन; ‘by whom/with what’

• अपि: even/any
• अपि: Sambandha (सम्बन्ध/Particle)
• Type: Indeclinable
• Root: api (अव्यय-प्रातिपदिक)
• Form: अव्यय; समुच्चय/अपि-प्रयोग (particle: even/also/any)

• व्यक्तम्: manifest
• व्यक्तम्: Karma (कर्म/Predicate complement)
• Type: Adjective
• Root: vyakta (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; विशेषण (manifest/clearly perceived)

• एषः: this (one)
• एषः: Karta (कर्ता/Subject)
• Type: Noun
• Root: etad (सर्वनाम-प्रातिपदिक)
• Form: पुल्लिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; सर्वनाम

• न: not
• न: Sambandha (सम्बन्ध/Negator)
• Type: Indeclinable
• Root: na (अव्यय-प्रातिपदिक)
• Form: अव्यय; निषेध-निपात (negation)

• दृश्यते: is seen
• दृश्यते: Kriya (क्रिया/Verb)
• Type: Verb
• Root: dṛś (धातु)
• Form: लट् (Present/लट्), कर्मणि प्रयोग (Passive), प्रथमपुरुष (3rd), एकवचन

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pati

Shiva Form: Sadāśiva

Jyotirlinga Context

Sthala Purana: Not a Jyotirliṅga account; articulates the Siddhānta-compatible paradox: Śiva pervades all (vyāpti) yet remains unobjectifiable (not ‘vyakta’ to ordinary pratyakṣa) due to subtle transcendence.

Shakti Dimension

Role: teaching

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It teaches that Śiva as Pati (the Supreme Lord) is immanent in all beings and worlds, yet remains beyond the senses; realization comes through inner purification and direct yogic insight rather than mere external seeing.

How does this verse relate to the worship of the Linga or Saguna Shiva?

Though Śiva is ultimately unmanifest and all-pervading, the Liṅga serves as a compassionate, graspable support (ālambana) for devotion and meditation, guiding the devotee from Saguna worship toward Nirguna realization.

What ritualistic or meditative practice is suggested here?

Meditate on the indwelling Śiva through japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) with steady inward attention; complement with Śaiva disciplines such as Tripuṇḍra (bhasma) and Rudrākṣa as aids to remembrance and restraint.