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Skanda Purana — Brahma Khanda, Shloka 20

Devanagari script

नमो नमः स्वरूपाय पंचबुद्धींद्रियात्मने । क्षित्यादिपंचरूपाय नमस्ते विषयात्मने

Transliteration

namo namaḥ svarūpāya paṃcabuddhīṃdriyātmane | kṣityādipaṃcarūpāya namaste viṣayātmane

Translation

幾度も礼拝いたします。あなたは五つの知覚の根（五根）そのものの本性。地より始まる五つの形相（五大）であり、また感官の対象そのものなる御方よ、礼拝します。

Word by Word
namosalutation
namo:
Sambodhana/Prayojana (salutation)
TypeIndeclinable
Rootnamas (प्रातिपदिक)
Formअव्यय; नमः-शब्दस्य निपातवत् प्रयोगः (indeclinable interjection of salutation)
namaḥsalutation
namaḥ:
Sambodhana/Prayojana (salutation)
TypeIndeclinable
Rootnamas (प्रातिपदिक)
Formअव्यय; नमः (salutation particle)
svarūpāyato (the) essential form/nature
svarūpāya:
Sampradana (recipient)
TypeNoun
Rootsva + rūpa (प्रातिपदिक)
Formनपुंसकलिङ्ग; चतुर्थी (4th/Dative), एकवचन (Singular)
pañcafive
pañca:
Viśeṣaṇa (qualifier)
TypeAdjective
Rootpañca (संख्या-प्रातिपदिक)
Formअव्ययवत् संख्या-विशेषणम्; (indeclinable numeral used adjectivally)
buddhiintellect
buddhi:
Samāsa-aṅga (compound member)
TypeNoun
Rootbuddhi (प्रातिपदिक)
Formस्त्रीलिङ्ग; प्रातिपदिक-रूपम् (compound member; not independently declined here)
indriyasense-organ
indriya:
Samāsa-aṅga (compound member)
TypeNoun
Rootindriya (प्रातिपदिक)
Formनपुंसकलिङ्ग; प्रातिपदिक-रूपम् (compound member)
ātmaneto the Self/one whose essence is
ātmane:
Sampradana (recipient)
TypeNoun
Rootātman (प्रातिपदिक)
Formपुंलिङ्ग; चतुर्थी (4th/Dative), एकवचन
pañcabuddhīndriyātmaneto the one whose essence is the five (faculties) of intellect and senses
pañcabuddhīndriyātmane:
Sampradana (recipient)
TypeNoun
Rootpañca + buddhi + indriya + ātman (प्रातिपदिक)
Formपुंलिङ्ग; चतुर्थी (4th/Dative), एकवचन; समासः (determinative): ‘पञ्च-बुद्धि-इन्द्रिय-आत्मन्’ = whose self consists of five intellect-and-sense(-faculties)
kṣitiearth
kṣiti:
Samāsa-aṅga (compound member)
TypeNoun
Rootkṣiti (प्रातिपदिक)
Formस्त्रीलिङ्ग; प्रातिपदिक-रूपम् (compound member)
ādiand the rest; beginning with
ādi:
Samāsa-upapada (etc.-marker)
TypeIndeclinable
Rootādi (प्रातिपदिक/अव्ययप्राय)
Formअव्यय; ‘आदि’ (etc./beginning with) समासे उपपदत्वेन
pañcafive
pañca:
Viśeṣaṇa (qualifier)
TypeAdjective
Rootpañca (संख्या-प्रातिपदिक)
Formअव्ययवत् संख्या-विशेषणम् (compound member)
rūpāyato the form
rūpāya:
Sampradana (recipient)
TypeNoun
Rootrūpa (प्रातिपदिक)
Formनपुंसकलिङ्ग; चतुर्थी (4th/Dative), एकवचन
kṣityādipañcarūpāyato the one of five forms beginning with earth
kṣityādipañcarūpāya:
Sampradana (recipient)
TypeNoun
Rootkṣiti + ādi + pañca + rūpa (प्रातिपदिक)
Formनपुंसकलिङ्ग; चतुर्थी (4th/Dative), एकवचन; समासः: ‘क्षिति-आदि-पञ्च-रूप’ = having five forms beginning with earth
namassalutation
namas:
Sambodhana/Prayojana (salutation)
TypeIndeclinable
Rootnamas (प्रातिपदिक)
Formअव्यय; नमः (salutation)
teto you
te:
Sampradana (recipient)
TypeNoun
Roottvad (सर्वनाम-प्रातिपदिक)
Formसर्वनाम; चतुर्थी (4th/Dative) / षष्ठी (6th/Genitive), एकवचन; अत्र ‘नमस् ते’ = चतुर्थी (to you)
namastesalutations to you
namaste:
Sambodhana/Prayojana (salutation)
TypeIndeclinable
Rootnamas + te (अव्यय + सर्वनाम)
Formसन्धि-रूपम्; ‘नमस् ते’ इति (salutation to you)
viṣayaobject (of senses)
viṣaya:
Samāsa-aṅga (compound member)
TypeNoun
Rootviṣaya (प्रातिपदिक)
Formपुंलिङ्ग; प्रातिपदिक-रूपम् (compound member)
ātmaneto the self/essence
ātmane:
Sampradana (recipient)
TypeNoun
Rootātman (प्रातिपदिक)
Formपुंलिङ्ग; चतुर्थी (4th/Dative), एकवचन
viṣayātmaneto the one whose essence is the objects (of experience)
viṣayātmane:
Sampradana (recipient)
TypeNoun
Rootviṣaya + ātman (प्रातिपदिक)
Formपुंलिङ्ग; चतुर्थी (4th/Dative), एकवचन; समासः: ‘विषय-आत्मन्’ = whose essence is the objects (of experience)
Speaker

Unspecified (Devotional eulogy within Dharmāraṇya narrative; likely a sage or narrator-voice)

Visual Art Cues

Scene: A contemplative sage offers repeated namaskāra to a cosmic deity whose body subtly contains the five jñānendriyas, the five elements, and the shimmering field of sense-objects; the world appears as a mandala within the deity.

Characters & Entities
F
Five Jñānendriyas
P
Pañca Mahābhūtas
S
Sense-objects (Viṣayas)

FAQs

The Divine pervades both the perceiver and the perceived—senses, elements, and objects—inviting sacred awareness in all experience.

The focus is metaphysical; within Dharmāraṇya’s Mahātmya it frames the forest-tīrtha as a place where the whole world is seen as divine.

No external rite is listed; repeated namaskāra and mindful devotion are implied.

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