Shloka 15

ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा

Devanagari script

चत्वारस्तु महात्मानो ब्राह्मणा वेदपारगाः ततस्ते ब्रह्मभूयिष्ठा दृष्ट्वा ब्रह्मगतिं पराम्

Transliteration

catvārastu mahātmāno brāhmaṇā vedapāragāḥ tataste brahmabhūyiṣṭhā dṛṣṭvā brahmagatiṃ parām

Translation

ત્યારે વેદોમાં પારંગત એવા ચાર મહાત્મા બ્રાહ્મણ હતા. તેમણે બ્રહ્મની પરમ ગતિનું દર્શન કર્યું; અને બ્રહ્મભાવમાં પ્રતિષ્ઠિત થઈ તે સર્વોચ્ચ અવસ્થાને નજીક થયા.

Word by Word

• चत्वारः (catvāraḥ): four

• तु (tu): indeed/then

• महात्मानः (mahātmānaḥ): great-souled ones

• ब्राह्मणाः (brāhmaṇāḥ): Brahmanas/priestly sages

• वेदपारगाः (vedapāragāḥ): those who have crossed to the far shore of the Vedas, Veda-masters

• ततः (tataḥ): thereafter

• ते (te): they

• ब्रह्मभूयिष्ठाः (brahmabhūyiṣṭhāḥ): most established in Brahman, absorbed in Brahman

• दृष्ट्वा (dṛṣṭvā): having seen/realized

• ब्रह्मगतिम् (brahmagatim): the path/state/course of Brahman

• पराम् (parām): supreme, highest

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahman
• Brahmanas

FAQs

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

It frames Vedic discipline and purity as a foundation that culminates in direct realization of the supreme state—an inner fruition that Linga-upasana is meant to mature into, beyond mere external rite.

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

By pointing to the “supreme Brahma-gati,” it aligns with the Shaiva view that the highest reality is realized as the transcendent Pati—beyond pasha (bondage)—into whom the purified pashu becomes established through grace and knowledge.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Veda-parayana culminating in jnana (direct seeing/realization). In Shaiva terms, this corresponds to Pashupata-oriented inner discipline where scriptural mastery ripens into liberation-oriented realization.