Shloka 194

Śiva-nāmānukīrtana-prastāvaḥ

Prologue to the praise of Śiva and the Upamanyu testimony

Devanagari script

अनादिमध्यपर्यन्तं ज्ञानैश्वर्यमचिन्तितम्‌ । आत्मानं परमं यस्माद्‌ वरं तस्माद्‌ वृणीमहे

Transliteration

anādimadhyaparyantaṁ jñānaiśvaryam acintitam | ātmānaṁ paramaṁ yasmād varaṁ tasmād vṛṇīmahe ||

Translation

ผู้ซึ่งไร้ต้น ไร้กลาง ไร้ปลาย; ผู้ซึ่งอิศวรรย์ของพระองค์คือญาณเอง; ผู้ซึ่งอยู่เหนือกำลังแห่งการคิดของจิต—ด้วยเหตุนี้จึงถูกขนานนามว่าเป็นปรมาตมัน; จากมหาเทพองค์นั้นแล เราจักรับพร

Word by Word

• अनादि-मध्य-पर्यन्तम्: having no beginning, middle, or end (as a whole)
• अनादि-मध्य-पर्यन्तम्: Karma
• Type: Adjective
• Root: अनादि-मध्य-पर्यन्त (प्रातिपदिक)
• Form: Neuter, Accusative, Singular

• ज्ञान-ऐश्वर्यम्: knowledge and lordly power
• ज्ञान-ऐश्वर्यम्: Karma
• Type: Noun
• Root: ज्ञान-ऐश्वर्य (प्रातिपदिक)
• Form: Neuter, Accusative, Singular

• अचिन्तितम्: unthinkable; beyond thought
• अचिन्तितम्: Karma
• Type: Adjective
• Root: अचिन्तित (कृदन्त; चिन् धातु + क्त, नञ्-पूर्वक)
• Form: Neuter, Accusative, Singular

• आत्मानम्: the Self
• आत्मानम्: Karma
• Type: Noun
• Root: आत्मन् (प्रातिपदिक)
• Form: Masculine, Accusative, Singular

• परमम्: supreme
• परमम्: Karma
• Type: Adjective
• Root: परम (प्रातिपदिक)
• Form: Masculine, Accusative, Singular

• यस्मात्: from whom/which; because of whom/which
• यस्मात्: Apadana
• Type: Pronoun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: Masculine/Neuter, Ablative, Singular

• वरम्: a boon
• वरम्: Karma
• Type: Noun
• Root: वर (प्रातिपदिक)
• Form: Masculine, Accusative, Singular

• तस्मात्: from him; therefore/from that one
• तस्मात्: Apadana
• Type: Pronoun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: Masculine/Neuter, Ablative, Singular

• वृणीमहे: we choose; we seek (as a boon)
• वृणीमहे: Karta
• Type: Verb
• Root: वृ (धातु; वृणीते)
• Form: Present, First, Plural, Ātmanepada

Speaker

शक्र उवाच

Characters & Entities

• Śakra (Indra)
• Mahādeva
• Paramātman (Supreme Self)

Educational Q&A

What is the core teaching?

The verse teaches that the highest refuge and giver of true boons is the Supreme—limitless in time (no beginning, middle, or end), whose real power is knowledge, and who transcends mental grasp. Ethically, it elevates humility and right orientation: seeking grace from the ultimate reality rather than from finite, ego-driven sources.

What is happening in the narrative?

Indra (Śakra), speaking on behalf of the gods, identifies Mahādeva as the supreme, inconceivable Self and resolves to approach him to obtain a boon. The line functions as a formal declaration of intent grounded in praise of Śiva’s transcendence.