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Shloka 9

अध्याय १६ — शङ्कर-उमा-वरदानम् तथा तण्डि-स्तुतिः (Śaṅkara–Umā Boon-Granting and Taṇḍi’s Hymn)

मनोरिन्द्राग्निमरुतां विश्वस्य ब्रह्मणो गतिम्‌ । अग्राह्ममचलं शुद्ध बुद्धिग्राह्मा मनोमयम्‌

manor indrāgnimarutāṁ viśvasya brahmaṇo gatim | agrāhyam acalaṁ śuddhaṁ buddhigrāhyaṁ manomayam ||

Vāyu berkata: “Dialah jangkauan dan arah gerak bagi Manas, Indra, Agni, dan para Marut—bahkan bagi seluruh jagat dan juga Brahmā. Namun Ia tak dapat ditangkap oleh pikiran dan indra. Tak tergapai, tak bergerak, suci—Ia disadari oleh budi yang terjaga, dan hadir sebagai inti batin dari pikiran.”

मनःmind
मनः:
Karta
TypeNoun
Rootमनस्
FormNeuter, Nominative, Singular
इन्द्रof Indra
इन्द्र:
Adhikarana
TypeNoun
Rootइन्द्र
FormMasculine, Genitive, Singular
अग्निof Agni
अग्नि:
Adhikarana
TypeNoun
Rootअग्नि
FormMasculine, Genitive, Singular
मरुताम्of the Maruts
मरुताम्:
Adhikarana
TypeNoun
Rootमरुत्
FormMasculine, Genitive, Plural
विश्वस्यof the universe / of all
विश्वस्य:
Adhikarana
TypeNoun
Rootविश्व
FormNeuter, Genitive, Singular
ब्रह्मणःof Brahman
ब्रह्मणः:
Adhikarana
TypeNoun
Rootब्रह्मन्
FormNeuter, Genitive, Singular
गतिम्course; reach; comprehension; way
गतिम्:
Karma
TypeNoun
Rootगति
FormFeminine, Accusative, Singular
अग्राह्यम्not graspable
अग्राह्यम्:
Karma
TypeAdjective
Rootअ-ग्राह्य
FormNeuter, Accusative, Singular
अचलम्immovable; unchanging
अचलम्:
Karma
TypeAdjective
Rootअ-चल
FormNeuter, Accusative, Singular
शुद्धम्pure
शुद्धम्:
Karma
TypeAdjective
Rootशुद्ध
FormNeuter, Accusative, Singular
बुद्धिग्राह्यम्graspable by intellect
बुद्धिग्राह्यम्:
Karma
TypeAdjective
Rootबुद्धि-ग्राह्य
FormNeuter, Accusative, Singular
मनोमयम्consisting of mind; mental
मनोमयम्:
Karma
TypeAdjective
Rootमनस्-मय
FormNeuter, Accusative, Singular

वायुदेव उवाच

V
Vāyu (Vāyudeva)
M
Manas (Mind)
I
Indra
A
Agni
M
Maruts
V
Viśva (the universe)
B
Brahmā

Educational Q&A

The verse teaches that the Supreme principle is the ultimate ‘gati’ (reach/ground) even for cosmic powers like Indra, Agni, the Maruts, and Brahmā, yet it cannot be captured by ordinary mind and senses. It is realized through purified discriminative intellect (buddhi) and is intimated as the inner essence behind mental activity.

Vāyudeva is speaking in a didactic context, describing the nature of the highest reality: transcending sensory grasp, unmoving and pure, while still being the inner basis of mind and the ultimate course of all beings and deities.