Shloka 35

देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः

Devanagari script

ब्रह्मादीनां च देवानां दुर्विज्ञेयानि ते हर अगतिं ते न जानीमो गतिं नैव च नैव च

Transliteration

brahmādīnāṃ ca devānāṃ durvijñeyāni te hara agatiṃ te na jānīmo gatiṃ naiva ca naiva ca

Translation

Ôi Hara, ngay cả Brahmā và chư thiên cũng khó lòng thấu hiểu thực tại của Ngài. Chúng con chẳng biết “vô hành” của Ngài—sự siêu việt vượt mọi nẻo đường—cũng chẳng biết “hành” của Ngài, tức lộ trình hiện hữu của Ngài trong muôn thế giới.

Word by Word

• ब्रह्मादीनाम्: of Brahmā and the others

• च: and

• देवानाम्: of the gods

• दुर्विज्ञेयानि: difficult to be truly known/comprehended

• ते: Your

• हर: O Hara (Shiva, the Remover)

• अगतिम्: the state of not-going, transcendence beyond movement/paths

• ते: Your

• न: not

• जानीमः: we know

• गतिम्: movement/way/goal/course (immanent manifestation or attainable end)

• नैव: not at all/indeed not

• च: and

• नैव: not at all

• च: and

Speaker

Devas (addressing Shiva/Hara) within Suta’s narration

Characters & Entities

• Shiva
• Brahma
• Devas

FAQs

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

It frames the Linga as the sign of Shiva who is both beyond all routes of knowing (agati) and present as the inner course of all beings (gati), reminding the worshipper that ritual points to a reality that exceeds even divine cognition.

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

Shiva is presented as Pati whose nature is simultaneously transcendent and immanent—ungraspable to Brahmā and the devas—indicating that Shiva-tattva is not confined to created categories, motion, or conceptual ‘ends’.

What ritualistic or Yogic practice is highlighted here?

The verse implies a Pashupata-oriented insight: external worship and intellect must culminate in inward contemplation (dhyāna) and surrender, acknowledging Shiva as beyond measurable ‘paths’ while realizing His presence within all states.