Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्
सद्योजातेति ब्रह्मैतद् गुह्यं चैतत्प्रकीर्तितम् तस्माद्गुह्यत्वमापन्नं ये वेत्स्यन्ति द्विजातयः
sadyojāteti brahmaitad guhyaṃ caitatprakīrtitam tasmādguhyatvamāpannaṃ ye vetsyanti dvijātayaḥ
‘સદ્યોજાત’થી આરંભ થતો આ મંત્ર જ બ્રહ્મ છે અને તેને ગુહ્ય તરીકે પ્રકીર્તિત કરવામાં આવ્યો છે. તેથી તે રહસ્યરૂપે સ્થિત છે—જે દ્વિજ સાચે સમજશે, તેમને જ તે જાણ થશે।
Suta Goswami (narrating the Purana to the sages at Naimisharanya, citing the Shaiva teaching context of the Pañcabrahma mantra)
It frames the Sadyojāta aspect of Shiva’s Pañcabrahma as a guarded, initiatory mantra—implying that Linga worship is not merely external ritual but also depends on esoteric mantra-knowledge transmitted to qualified practitioners.
By identifying the Sadyojāta mantra with Brahman, it presents Shiva-tattva as the supreme reality (Pati) beyond limitation, while the mantra serves as a revelatory gateway for the pashu (soul) to approach that reality.
It highlights dīkṣā-based mantra upāsanā: disciplined, initiatory practice of the Pañcabrahma mantra (aligned with Pāśupata-oriented sādhanā), emphasizing secrecy, qualification, and realized understanding rather than mere recitation.