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Shloka 7

विष्णूत्पत्तिवर्णनम्

Description of the Origin/Manifestation of Viṣṇu

इत्थं सत्यंधतमसे सूचीभेद्यं निरंतरे । तत्सद्ब्रह्मेति यच्छ्रुत्वा सदेकं प्रतिपद्यते

itthaṃ satyaṃdhatamase sūcībhedyaṃ niraṃtare | tatsadbrahmeti yacchrutvā sadekaṃ pratipadyate

Thus, in the midst of dense darkness, when the continuous veil is pierced as though by the tip of a needle, and one hears (realizes) “That is Sat—Brahman,” one comes to abide in the One Existent Reality.

इत्थम्thus; in this manner
इत्थम्:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootittham (अव्यय)
FormAvyaya (अव्यय), adverb (क्रियाविशेषण)
सत्यम्truth; the real
सत्यम्:
Karma (कर्म/object, as content)
TypeNoun
Rootसत्य (प्रातिपदिक)
FormNeuter, Nominative/Accusative (1st/2nd), Singular; used predicatively/appositionally
अन्धतमसेin blind darkness
अन्धतमसे:
Adhikarana (अधिकरण)
TypeNoun
Rootअन्ध + तमस् (प्रातिपदिक)
FormNeuter, Locative (7th), Singular; karmadhāraya: ‘blind darkness’
सूचीभेद्यम्pierceable by a needle (extremely subtle)
सूचीभेद्यम्:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootसूची + भेद्य (प्रातिपदिक)
FormNeuter, Nominative/Accusative, Singular; tatpuruṣa: sūcī-bhedya = ‘pierceable by a needle’; qualifies ‘satyaṃ’ (or implied entity)
निरन्तरेwithout interruption; continuously
निरन्तरे:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeAdjective
Rootनिरन्तर (प्रातिपदिक)
FormNeuter, Locative (7th), Singular; used adverbially ‘continuously/without gap’
तत्that
तत्:
Karma (कर्म/content)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
FormNeuter, Nominative/Accusative, Singular; demonstrative pronoun, part of quoted phrase
सत्the existent; being
सत्:
Karma (कर्म/content)
TypeNoun
Rootसत् (प्रातिपदिक)
FormNeuter, Nominative/Accusative, Singular; ‘being/existent’, part of quoted phrase
ब्रह्मBrahman; the Absolute
ब्रह्म:
Karma (कर्म/content)
TypeNoun
Rootब्रह्मन् (प्रातिपदिक)
FormNeuter, Nominative/Accusative, Singular; part of quoted phrase
इति‘thus’ (end-quote)
इति:
Sambandha (सम्बन्ध/quotative marker)
TypeIndeclinable
Rootiti (अव्यय)
FormAvyaya, quotative particle marking end of quotation
यत्which (that which)
यत्:
Karma (कर्म/object of ‘śrutvā’)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
FormNeuter, Accusative (2nd/द्वितीया), Singular; relative pronoun referring to the quoted statement
श्रुत्वाhaving heard
श्रुत्वा:
Kriyā (क्रिया/gerundial action)
TypeVerb
Rootश्रु (धातु)
FormAbsolutive/Gerund (क्त्वा/ल्यप्), ‘having heard’
सत्real; existent
सत्:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootसत् (प्रातिपदिक)
FormNeuter, Accusative (2nd), Singular; qualifies ‘ekam’
एकम्the One
एकम्:
Karma (कर्म/object)
TypeNoun
Rootएक (प्रातिपदिक)
FormNeuter, Accusative (2nd), Singular; object of ‘pratipadyate’
प्रतिपद्यतेattains; realizes
प्रतिपद्यते:
Kriyā (क्रिया)
TypeVerb
Rootप्रति√पद् (धातु)
FormPresent tense (लट्), Ātmanepada (आत्मनेपद), 3rd person (प्रथमपुरुष), Singular (एकवचन)

Suta Goswami (narrating the Rudrasaṃhitā teaching to the sages at Naimisharanya)

Tattva Level: pati

Shiva Form: Dakṣiṇāmūrti

Mantra: tatsadbrahmeti

Type: stotra

Role: teaching

B
Brahman (Supreme Reality)

FAQs

It teaches that liberation begins when the unbroken darkness of ignorance is “pierced,” and the seeker recognizes the Supreme as Sat (the Real). This recognition stabilizes the mind in the One Reality, a core Shaiva goal leading toward moksha.

In Shaiva practice, Saguna worship (such as Linga worship) purifies and focuses the devotee so the inner veil of tamas can be pierced. The verse points beyond forms to the realized truth—Shiva as the One Sat—while not rejecting devotional means.

A practical takeaway is steady śravaṇa–manana (hearing and contemplation of Shiva-tattva) supported by japa of the Panchakshara (Om Namaḥ Śivāya) to cut through tamas and abide in the One Reality.