Shloka 51

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

विद्यते तत्परं शैवं विष्णुना नावगम्यते असंख्येयगुणं शुद्धं को जानीयाच्छिवात्मकम्

Transliteration

vidyate tatparaṃ śaivaṃ viṣṇunā nāvagamyate asaṃkhyeyaguṇaṃ śuddhaṃ ko jānīyācchivātmakam

Translation

તે પરમ શૈવ તત્ત્વ વિદ્યમાન છે; તેને વિષ્ણુ પણ સંપૂર્ણ રીતે જાણી શકતા નથી. તે શુદ્ધ છે, અસંખ્ય ગુણોથી યુક્ત છે—તે શિવાત્મ સ્વરૂપને યથાર્થ રીતે કોણ જાણી શકે?

Word by Word

• vidyate: exists

• tat-param: supreme, beyond that (highest)

• śaivam: the Shaiva principle/reality

• viṣṇunā: by Vishnu

• na avagamyate: is not fully understood/ascertained

• asaṅkhyeya-guṇam: having countless attributes/qualities

• śuddham: pure, untainted

• kaḥ: who

• jānīyāt: could know

• śiva-ātmakam (śivātmakam): whose essence is Shiva / the nature of Shiva

Speaker

Suta Goswami (narrating the Purva-Bhaga teaching on Shiva-tattva to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Vishnu

FAQs

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

It establishes Shiva (Pati) as the supreme, ineffable Reality—implying that Linga worship is directed to the transcendent Śiva-tattva beyond ordinary conceptual grasp, approached through devotion, purity, and ritual reverence.

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

Shiva-tattva is described as śuddha (absolutely pure) and asaṅkhyeya-guṇa (endowed with immeasurable powers/attributes), yet ultimately beyond complete comprehension—even by exalted deities—indicating a transcendent-and-immanent Pati principle.

What ritualistic or Yogic practice is highlighted here?

No single rite is named, but the verse points to the Pashupata orientation: the pashu (soul) cannot grasp Pati through intellect alone and must rely on śuddhi (purification), bhakti, and disciplined yogic/ritual approach to the Linga to loosen pasha (bondage).