Shloka 25

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

ब्रह्मस्थानमिदं चापि यत्र प्राप्तं त्वया प्रभो त्वत्तः परतरं देव विष्णुना तत्पदं शुभम्

Transliteration

brahmasthānamidaṃ cāpi yatra prāptaṃ tvayā prabho tvattaḥ parataraṃ deva viṣṇunā tatpadaṃ śubham

Translation

„Auch dies ist die Stätte Brahmās — der Bereich, den du erreicht hast, o Herr. Doch selbst darüber hinaus, o Deva, hat Viṣṇu jenen glückverheißenden höchsten Zustand erlangt, der alles übersteigt.“

Word by Word

• ब्रह्मस्थानम् (brahmasthānam): the station/realm of Brahmā

• इदम् (idam): this

• च (ca): and

• अपि (api): also/indeed

• यत्र (yatra): where

• प्राप्तम् (prāptam): reached/attained

• त्वया (tvayā): by you

• प्रभो (prabho): O Lord

• त्वत्तः (tvattaḥ): than you/from you

• परतरम् (parataram): higher/further beyond

• देव (deva): O god/divine one

• विष्णुना (viṣṇunā): by Viṣṇu

• तत् (tat): that

• पदम् (padam): state/abode/footing

• शुभम् (śubham): auspicious/beneficial

Speaker

Suta Goswami (narrating the internal account of cosmic hierarchy and attainments)

Characters & Entities

• Vishnu
• Brahma

FAQs

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

It frames Brahmā’s realm as a high but still limited station, implying that Linga-centered devotion aims beyond cosmic offices toward the auspicious supreme state (pada) associated with liberation.

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

By contrasting “stations” (like Brahmā’s realm) with a transcendent “pada,” the verse supports a Shaiva Siddhanta reading: Pati (the Lord) is ultimately beyond graded worlds, and true transcendence is not mere ascent in loka-hierarchy but freedom from Pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The takeaway is not a specific rite but the goal-orientation of practice: through Linga-pūjā and Pāśupata-yoga, the Paśu (soul) seeks the auspicious supreme state beyond Brahmā-stations—i.e., liberation rather than celestial promotion.