Shloka 50

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

Devanagari script

ब्रह्मेन्द्रविष्णुरुद्राद्यैर् ऋषिदेवैर् अगोचरम् वेदविद्भिर् हि वेदान्तैस् त्व् अगोचरमिति श्रुतिः

Transliteration

brahmendraviṣṇurudrādyair ṛṣidevair agocaram vedavidbhir hi vedāntais tv agocaramiti śrutiḥ

Translation

พระองค์พ้นวิสัยของพรหมา อินทร์ วิษณุ รุทราและอื่น ๆ รวมทั้งฤๅษีและเทพทั้งหลาย จึงเป็น ‘อะโคจะระ’ และบัณฑิตผู้รู้พระเวทโดยเวทานตะประกาศในศรุติว่า “พระองค์เป็นอะโคจะระ”

Word by Word

• ब्रह्म-इन्द्र-विष्णु-रुद्र-आद्यैः: by Brahmā, Indra, Viṣṇu, Rudra and others

• ऋषि-देवैः: by sages and gods

• अगोचरम्: not accessible to the senses/mind as an object

• वेद-विद्भिः: by knowers of the Veda

• हि: indeed

• वेदान्तैः: by Vedānta (the end/essence of the Veda)

• त्व् (तत्): that (Supreme Reality)

• अगोचरम् इति: as “not an object of perception”

• श्रुतिः: the revealed scripture (Śruti) declares

Speaker

Suta Goswami (narrating the Purana’s teaching to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Indra
• Vishnu
• Rudra
• Rishis
• Devas
• Shruti
• Vedanta

FAQs

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

It establishes that the Linga signifies Shiva as the transcendent Pati—beyond sensory grasp—so worship is not mere object-veneration but a discipline to turn the Pashu inward toward the formless Reality indicated by the form.

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

Shiva-tattva is described as agocara—beyond the reach of gods, sages, and even conceptualization—known not as an object but as the Supreme ground revealed by Śruti and realized through inner discernment.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata-oriented sādhanā: sense-withdrawal and contemplative inquiry (Vedāntic viveka) alongside Linga-pūjā, so the mind stops treating Shiva as an object and recognizes Him as the indwelling Pati.