Shloka 5

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

किमप्यचिन्त्यं योगात्मा योगमास्थाय योगवित् फणासहस्रकलितं तमप्रतिमवर्चसम्

Transliteration

kimapyacintyaṃ yogātmā yogamāsthāya yogavit phaṇāsahasrakalitaṃ tamapratimavarcasam

Translation

യോഗസമാധി ആശ്രയിച്ച ആ യോഗവിദ്, സർവ്വഥാ അചിന്ത്യമായ യോഗാത്മസ്വരൂപം ദർശിച്ചു—സഹസ്ര ഫണങ്ങളാൽ അലങ്കൃതം, ഉപമയില്ലാത്ത ദീപ്തിയുള്ളത്.

Word by Word

• kim api: something

• acintyam: inconceivable, beyond thought

• yogātmā: whose essence is Yoga / Yoga-ensouled

• yogam āsthāya: having entered into yogic concentration

• yogavit: a knower of Yoga

• phaṇā-sahasra: a thousand serpent-hoods

• kalitam: adorned, furnished with

• tam: him/that (form/person)

• apratima: incomparable

• varcasam: radiance, splendor

Speaker

Suta Goswami (narrating the Purva-Bhaga narrative to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Ananta/Shesha (serpent imagery)

FAQs

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

It frames true Linga-upasana as more than outer ritual: through yoga (inner stillness), the worshipper gains darshana of the Pati (Shiva) whose form and light are beyond ordinary cognition.

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

Shiva-tattva is presented as acintya (transcending mind) and apratima-varcas (incomparable luminosity), known not merely by discourse but through yogic absorption—where the Pashu (soul) turns from pasha (bondage) toward the Pati.

What ritualistic or Yogic practice is highlighted here?

Yogam āsthāya indicates meditative absorption (dhyana/samadhi) aligned with Pashupata orientation—inner concentration that culminates in a direct vision of the divine form.