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Shloka 11

Kāmodākhyāna

Glory of the Kāmodā Sacred Place

स देवैर्वासुरैर्देवि मुनिभिर्मानवैस्तथा । अलक्ष्यदेहो विश्वात्मा वर्तते ध्यानगोचरः ॥ ११ ॥

sa devairvāsurairdevi munibhirmānavaistathā | alakṣyadeho viśvātmā vartate dhyānagocaraḥ || 11 ||

ໂອ ເທວີ, ພຣະອົງສະຖິດຢູ່ໃນໝູ່ເທວະ ແລະ ອະສຸຣະ, ໃນໝູ່ມຸນີ ແລະ ມະນຸດດ້ວຍ. ແມ່ນແຕ່ພຣະກາຍບໍ່ອາດເຫັນໄດ້, ພຣະອົງແມ່ນວິນຍານແຫ່ງສາກົນ ແລະເຂົ້າເຖິງໄດ້ໃນຂອບເຂດແຫ່ງການພິຈາລະນາ.

सःhe
सः:
Karta (कर्ता)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; सर्वनाम
देवैःby the gods
देवैः:
Karana/Agent-in-passive (करण)
TypeNoun
Rootदेव (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd), बहुवचन
असुरैःby the asuras
असुरैः:
Karana/Agent-in-passive (करण)
TypeNoun
Rootअसुर (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd), बहुवचन
देविO goddess
देवि:
Sambodhana (सम्बोधन)
TypeNoun
Rootदेवी (प्रातिपदिक)
Formस्त्रीलिङ्ग, सम्बोधन (Vocative/संबोधन), एकवचन
मुनिभिःby sages
मुनिभिः:
Karana/Agent-in-passive (करण)
TypeNoun
Rootमुनि (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd), बहुवचन
मानवैःby humans
मानवैः:
Karana/Agent-in-passive (करण)
TypeNoun
Rootमानव (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd), बहुवचन
तथाand likewise
तथा:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootतथा (अव्यय)
Formअव्यय; समुच्चय/प्रकारवाचक (also/likewise)
अलक्ष्य-देहःwhose body is imperceptible
अलक्ष्य-देहः:
Karta (कर्ता)
TypeAdjective
Rootअलक्ष्य (प्रातिपदिक) + देह (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; विशेषण (of सः/विष्णुः)
विश्व-आत्माthe soul of the universe
विश्व-आत्मा:
Karta (कर्ता)
TypeNoun
Rootविश्व (प्रातिपदिक) + आत्मन् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; विशेष्यरूपेण (appositional noun)
वर्ततेabides
वर्तते:
Kriya (क्रिया)
TypeVerb
Rootवृत् (धातु)
Formलट्-लकार, आत्मनेपद, प्रथमपुरुष, एकवचन
ध्यान-गोचरःaccessible to meditation
ध्यान-गोचरः:
Karta (कर्ता)
TypeAdjective
Rootध्यान (प्रातिपदिक) + गोचर (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; विशेषण

Narada (contextual attribution; verse addressed to 'Devi')

Vrata: none

Primary Rasa: shanta

Secondary Rasa: bhakti

V
Viśvātmā (Supreme Self, commonly identified with Vishnu)

FAQs

It teaches that the Supreme is all-pervading across every class of beings, yet remains beyond sensory perception; realization comes through inner contemplation (dhyāna) rather than outward sight.

By describing the Lord as imperceptible but reachable through meditation, it points bhakti inward—devotion matures into steady remembrance and contemplative absorption where the devotee encounters the Viśvātmā.

The verse emphasizes dhyāna-yoga as a practical discipline (an applied spiritual method rather than a technical Vedanga); it implies mastery of mental focus and recitation-based contemplation often supported by Śikṣā (correct chanting) in devotional practice.