Shloka 102

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

के वयमेव धातुक्ये वेदने परमेश्वरः न विद्धि परमं धाम रूपलावण्यवर्णने

Transliteration

ke vayameva dhātukye vedane parameśvaraḥ na viddhi paramaṃ dhāma rūpalāvaṇyavarṇane

Translation

身の諸要素に縛られ、知も限られたわれらが、いかで御身を悟り得ようか、ああパラメーシュヴァラよ。御身の至高の住処は、形・美・色の描写によっては知られない—一切の尺度を超えるがゆえに。

Word by Word

• के: who

• वयम्: we

• एव: indeed/only

• धातुक्ये: in the realm of bodily elements/constituents (dhātus)

• वेदने: in knowing/perception

• परमेश्वरः: O Supreme Lord

• न: not

• विद्धि: is known/understood (vid- ‘to know’)

• परम्: supreme

• धाम: abode/state

• रूप: form

• लावण्य: beauty/loveliness

• वर्णने: in description/praise (by words).

Speaker

Suta Goswami (narrating a devotional-reflective statement within the chapter’s praise of Shiva)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga as the sign of the Supreme beyond describable form—teaching that true Linga-bhakti is not mere aesthetic praise but recognition of Shiva as the transcendent Pati beyond name, color, and shape.

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

Shiva is presented as Parameśvara whose parama-dhāma is beyond the reach of embodied cognition (dhātu-bound perception) and beyond all qualities used to describe worldly objects—indicating a nirguṇa, transcendent reality.

What ritualistic or Yogic practice is highlighted here?

It implies inner Pāśupata-oriented contemplation: moving from external descriptions to meditative discernment that the pashu (soul) must transcend pasha-like limitations of body and senses to approach realization of Pati (Shiva).