Shloka 17
विष्णूत्पत्तिवर्णनम्
Description of the Origin/Manifestation of Viṣṇu
परिकल्येति तां मूर्तिमैश्वरीं शुद्धरूपिणीम् । अद्वितीयमनाद्यंतं सर्वाभासं चिदात्मकम् । अंतर्दधे पराख्यं यद्ब्रह्म सर्वगमव्ययम्
parikalyeti tāṃ mūrtimaiśvarīṃ śuddharūpiṇīm | advitīyamanādyaṃtaṃ sarvābhāsaṃ cidātmakam | aṃtardadhe parākhyaṃ yadbrahma sarvagamavyayam
Having thus brought forth that divine form—Īśvarī, of perfectly pure nature—thereupon the Supreme Brahman, called Parā, withdrew into concealment: the non-dual Reality, without beginning or end, the ground in which all appearances shine, of the very essence of Consciousness, all-pervading and imperishable.
Sūta Gosvāmin (narrating to the sages at Naimiṣāraṇya)
Tattva Level: pati
Shiva Form: Sadāśiva
Mantra: parikalyeti tāṃ mūrtimaiśvarīṃ śuddharūpiṇīm | advitīyamanādyaṃtaṃ sarvābhāsaṃ cidātmakam | aṃtardadhe parākhyaṃ yadbrahma sarvagamavyayam
Type: stotra
Shakti Form: Umā
Role: liberating
Offering: dipa
Cosmic Event: Tirodhāna (self-concealment): Parā Brahman ‘withdraws’ after manifesting Īśvarī, establishing the hidden transcendence behind appearances.
FAQs
It teaches that after the divine Śakti-form is manifested, the Supreme Reality (Parā Brahman) remains non-dual, beginningless, and pure Consciousness, yet chooses to be “hidden” (antardadhe)—indicating the mystery of transcendence behind all creation and experience.
The verse bridges Saguna and Nirguna: the manifest divine form (Īśvarī/Śakti) supports devotional worship, while the concealed Parā Brahman points to Shiva’s formless, all-pervading consciousness—often contemplated through the Śiva-liṅga as a symbol of the unmanifest Absolute.
A practical takeaway is nididhyāsana (deep contemplation) on Shiva as cid-ātman—reciting the Pañcākṣarī “Om Namaḥ Śivāya” while meditating that all appearances arise in Consciousness, and the Supreme remains imperishable beyond form.