Shloka 22
Brahmā–Viṣṇu Garva-vādaḥ
The Dispute of Pride Between Brahmā and Viṣṇu
अशक्यमन्यैर्यदनुग्रहं विना तृणक्षयोप्यत्र यदृच्छया क्वचित् । इति देवाभयं कृत्वा विचिन्वंतः शिवक्षयम् । जग्मुः कैलासशिखरं यत्रास्ते चंद्र शेखरः
aśakyamanyairyadanugrahaṃ vinā tṛṇakṣayopyatra yadṛcchayā kvacit | iti devābhayaṃ kṛtvā vicinvaṃtaḥ śivakṣayam | jagmuḥ kailāsaśikharaṃ yatrāste caṃdra śekharaḥ
“หากปราศจากพระอนุเคราะห์ของพระองค์ ผู้อื่นย่อมทำไม่ได้; แม้การสิ้นไปของใบหญ้า ณ ที่นี้ ก็เกิดขึ้นเพียงโดยบังเอิญในบางคราวเท่านั้น” ครั้นคิดดังนี้ หมู่เทพจึงทำตนให้ปราศจากความหวาดหวั่น สืบเสาะหา ‘ที่สุด/ขอบเขต’ แห่งพระศิวะ แล้วมุ่งสู่ยอดเขาไกรลาส ที่ซึ่งพระจันทรเศขระประทับอยู่
Suta Goswami
Tattva Level: pati
Shiva Form: Sadāśiva
Jyotirlinga: Kedāranātha
Sthala Purana: The gods proceed to Kailāsa, Śiva’s Himalayan seat; Kedāra is revered as a Himalayan manifestation of Śiva’s abiding presence and grace in the highlands.
Significance: Pilgrimage to the Himalayan Śiva-kṣetra is sought for removal of fear and for anugraha; the verse emphasizes that all accomplishment depends on Śiva’s grace.
Role: liberating
FAQs
The verse teaches that Śiva is not reached by mere capability or effort; realization depends on anugraha (divine grace). Even small outcomes are portrayed as contingent, emphasizing humility, surrender, and devotion as the Shaiva path to liberation.
By naming Candraśekhara dwelling on Kailāsa, the text points to Saguna Śiva—approachable through form, name, and sacred abode—while simultaneously implying His transcendence (the ‘limit of Śiva’ cannot be grasped without grace), a key balance in Linga worship: form as a doorway to the formless.
The takeaway is surrender to Śiva’s grace through steady japa of the Pañcākṣarī (“Om Namaḥ Śivāya”), coupled with fearlessness (abhaya) and remembrance of Kailāsa/Candraśekhara during meditation—approaching the Lord not by pride of effort, but by bhakti.