Shloka 31

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

वेदान्तसारसंदोहः कपाली नीललोहितः ध्यानाधारोपरिच्छेद्यो गौरीभर्ता गणेश्वरः

Transliteration

vedāntasārasaṃdohaḥ kapālī nīlalohitaḥ dhyānādhāroparicchedyo gaurībhartā gaṇeśvaraḥ

Translation

彼はヴェーダーンタの精髄を集めた御方。カパーリー（Kapālī）—髑髏を携える者、ニーラローヒタ（Nīlalohita）—青と紅の主。ヨーガの観想を支える断たれぬ拠り所にして、あらゆる限定を超える。ガウリーの夫であり、ガナ（Gaṇas）の主宰である。

Word by Word

• vedānta-sāra-saṃdohaḥ: the collected essence of Vedānta

• kapālī: the bearer of a skull (ascetic form)

• nīla-lohitaḥ: blue and red-hued (mystic, awe-inspiring form)

• dhyāna-ādhāraḥ: the support/basis of meditation

• aparicchedyaḥ: indivisible, unbounded, not delimited

• gaurī-bhartā: husband of Gaurī (Śakti)

• gaṇa-īśvaraḥ: Lord of the Gaṇas (Śiva’s hosts)

Speaker

Suta Goswami (narrating the Shiva-Sahasranama to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Gauri (Parvati)
• Ganas

FAQs

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

It frames Shiva as both the Vedāntic Absolute (unbounded, indivisible) and the personal Lord (Gaṇeśvara, Gaurī’s consort), supporting Linga worship as devotion to Pati who is simultaneously nirguṇa and saguna.

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

Shiva is presented as aparicchedya (beyond all limits) and the dhyānādhāra (ground of contemplation), indicating Shiva-tattva as the supreme Pati who transcends pasha (bondage) while enabling the pashu (soul) to realize liberation through inner absorption.

What ritualistic or Yogic practice is highlighted here?

Dhyāna is emphasized: Shiva is the very support of meditation, aligning with Pāśupata-oriented practice where focused contemplation on Mahādeva (often via the Linga) loosens pasha and turns the pashu toward Pati.