Shloka 30

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

Devanagari script

ततो द्वाराणि सर्वाणि पिहितानि समीक्ष्य वै सूक्ष्मं कृत्वात्मनो रूपं नाभ्यां द्वारमविन्दत

Transliteration

tato dvārāṇi sarvāṇi pihitāni samīkṣya vai sūkṣmaṃ kṛtvātmano rūpaṃ nābhyāṃ dvāramavindata

Translation

Kemudian, setelah melihat bahawa semua pintu benar-benar tertutup, baginda menjadikan bentuk dirinya halus dan menemukan satu bukaan melalui pusat—lambang laluan yoga: apabila jalan biasa ditutup oleh ikatan pāśa, jiwa yang terikat (paśu) mencari jalan keluar, namun hanya Tuhan Penguasa (Pati) menganugerahkan jalan yang sejati.

Word by Word

• tataḥ: then

• dvārāṇi: doors/openings

• sarvāṇi: all

• pihitāni: shut/closed

• samīkṣya: having examined/observed

• vai: indeed

• sūkṣmam: subtle

• kṛtvā: having made

• ātmanaḥ: of himself/one's own

• rūpam: form

• nābhyām: through the navel

• dvāram: an opening/door

• avindata: found/discovered

Speaker

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

FAQs

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

It frames the Linga narrative as an inner yogic mystery: when external means are blocked, the seeker turns inward, becoming subtle and seeking the true ‘door’—a symbol of approaching Pati (Shiva) beyond ordinary perception.

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

By implication, Shiva-tattva is the ultimate passage beyond all closures of pāśa; the real opening is not merely physical but a grace-aligned path where Pati alone enables transcendence.

What ritualistic or Yogic practice is highlighted here?

A yogic motif of sūkṣmīkaraṇa (subtilizing the body/awareness) and seeking an inner passage—resonant with Pāśupata-oriented discipline where the paśu turns from outer doors to the inner way.