Shloka 101

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

गतिर्नः सर्वदास्माभिर् वन्द्यो देवारिमर्दनः त्वमादिस्त्वमनन्तश् च अनन्तश्चाक्षयः प्रभुः

Transliteration

gatirnaḥ sarvadāsmābhir vandyo devārimardanaḥ tvamādistvamanantaś ca anantaścākṣayaḥ prabhuḥ

Translation

พระองค์เท่านั้นเป็นที่พึ่งของเราทุกกาล; โอ้ผู้บดขยี้ศัตรูแห่งเทพ พระองค์ควรแก่การนอบน้อมเสมอ. พระองค์เป็นปฐมและเป็นอนันต์; เป็นอนันต์และเป็นองค์ผู้ไม่เสื่อมสลาย

Word by Word

• गतिः (gatiḥ): refuge, ultimate course

• नः (naḥ): our

• सर्वदा (sarvadā): always

• अस्माभिः (asmābhiḥ): by us

• वन्द्यः (vandyaḥ): worthy of worship/reverence

• देव-अरि-मर्दनः (deva-ari-mardanaḥ): destroyer of the enemies of the gods

• त्वम् (tvam): you

• आदिः (ādiḥ): the beginning/first cause

• अनन्तः (anantaḥ): endless, infinite

• च (ca): and

• अक्षयः (akṣayaḥ): imperishable

• प्रभुः (prabhuḥ): Lord, sovereign

Speaker

Suta Goswami (narrating a hymn voiced by the Devas/devotees within the story)

Characters & Entities

• Shiva

FAQs

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

It establishes Shiva as the sole gati (refuge) and vandya (object of worship), grounding Linga-puja in surrender to the imperishable Pati rather than mere ritual formalism.

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

Shiva is presented as Ādi (first cause) and Ananta/Akṣaya (infinite and imperishable), indicating the transcendent Pati beyond time and decay, who overcomes pasha (bondage) by his lordship.

What ritualistic or Yogic practice is highlighted here?

The key practice implied is śaraṇāgati (taking refuge) expressed through stuti and vandana—an inner Pāśupata orientation that makes external worship fruitful.