Shloka 29

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

पर्यटित्वा तु देवस्य ददृशे ऽन्तं न वै हरेः ज्ञात्वा गतिं तस्य पितामहस्य द्वाराणि सर्वाणि पिधाय विष्णुः विभुर्मनः कर्तुमियेष चाशु सुखं प्रसुप्तो ऽहमिति प्रचिन्त्य

Transliteration

paryaṭitvā tu devasya dadṛśe 'ntaṃ na vai hareḥ jñātvā gatiṃ tasya pitāmahasya dvārāṇi sarvāṇi pidhāya viṣṇuḥ vibhurmanaḥ kartumiyeṣa cāśu sukhaṃ prasupto 'hamiti pracintya

Translation

哈利（毗湿奴）四处寻觅游行，却终未见那神圣林伽的尽头。了知毗多摩诃（梵天）所循之途后，遍在的毗湿奴封闭一切向外追逐之门，立刻决意安住其心，默念：“我当安乐而息。”

Word by Word

• पर्यटित्वा: having wandered/searching

• तु: indeed/then

• देवस्य: of the Divine Lord (of the Linga/Śiva)

• ददृशे: he saw

• अन्तं: the end/limit

• न वै: not at all

• हरेः: of Hari (Viṣṇu)

• ज्ञात्वा: having known/realized

• गतिं: the course/path

• तस्य: of him

• पितामहस्य: of the Grandfather (Brahmā)

• द्वाराणि: doors/gates/avenues (of approach)

• सर्वाणि: all

• पिधाय: having shut/closed

• विष्णुः: Viṣṇu

• विभुः: the all-pervading mighty one

• मनः: the mind

• कर्तुम्: to make/do (to compose/steady)

• इयेष: desired/resolved

• च: and

• आशु: quickly

• सुखं: ease/comfort

• प्रसुप्तः: fallen asleep/resting

• अहम्: I

• इति: thus

• प्रचिन्त्य: reflecting/considering.

Speaker

Suta Goswami (narrating the Brahma–Vishnu episode to the sages of Naimisharanya)

Characters & Entities

• Vishnu
• Brahma
• Shiva
• Linga

FAQs

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

It asserts the Linga (Śiva as Pati) is without limit; when the end cannot be grasped by outward search, the devotee turns inward—this becomes the devotional and yogic basis for Linga-upāsanā.

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

Śiva-tattva is implied as ananta (limitless) and beyond pramāṇa (finite measures). Even Viṣṇu cannot find an “end,” indicating the Absolute Lord who transcends the pasha-bound reach of the pashu’s mind and senses.

What ritualistic or Yogic practice is highlighted here?

A shift from external pursuit to inner composure—manonigraha and inward resting—aligning with Pāśupata-oriented discipline where the mind is steadied toward Pati rather than chasing finite endpoints.