Shloka 5

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

शुद्धस्फटिकसंकाशं सर्वाभरणभूषितम् अथ तं मनसा ध्यात्वा युक्तात्मा वै पितामहः

Transliteration

śuddhasphaṭikasaṃkāśaṃ sarvābharaṇabhūṣitam atha taṃ manasā dhyātvā yuktātmā vai pitāmahaḥ

Translation

Bagaikan kristal murni yang berkilau dan berhias segala perhiasan, wujud ilahi itu direnungkan dalam batin; demikianlah Pitāmaha (Brahmā), dengan jiwa yang tersatukan dalam yoga, bermeditasi kepada-Nya.

Word by Word

• śuddha: pure, stainless

• sphaṭika: crystal

• saṃkāśam: having the appearance, resembling

• sarva: all

• ābharaṇa: ornaments, adornments

• bhūṣitam: adorned, decorated

• atha: then, thereafter

• tam: Him/that (divine one)

• manasā: by the mind, mentally

• dhyātvā: having meditated, contemplating

• yuktātmā: one whose self is yoked/collected in yoga, integrated consciousness

• vai: indeed

• pitāmahaḥ: Pitāmaha, Brahmā (the grandsire)

Speaker

Suta Goswami (narrating the Purāṇic account; internal action attributed to Brahmā/Pitāmaha)

Characters & Entities

• Brahma
• Shiva

FAQs

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

It emphasizes mānasa-pūjā (inner worship): before external rites, the devotee—here Brahmā—stabilizes the mind and contemplates the pure, luminous form, aligning the pashu (individual soul) toward Pati (Śiva).

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

Śiva is indicated as śuddha (untainted) and self-luminous like crystal, suggesting nirdoṣatva (faultlessness) and prakāśa (radiant consciousness) that can be apprehended through dhyāna when the mind becomes yuktātmā (yoga-integrated).

What ritualistic or Yogic practice is highlighted here?

Manasā-dhyāna—focused meditation with a collected, yoked mind (yuktātmā)—a core preparatory discipline aligned with Pāśupata-oriented inner concentration preceding or accompanying Linga-pūjā.