Shloka 6

Brahmā’s Yogic Vision of Sadyōjāta in the Śvetalohita Kalpa

Devanagari script

सद्योजातं ततो ब्रह्म ब्रह्म वै समचिन्तयत् ततो ऽस्य पार्श्वतः श्वेताः प्रादुर्भूता महायशाः

Transliteration

sadyojātaṃ tato brahma brahma vai samacintayat tato 'sya pārśvataḥ śvetāḥ prādurbhūtā mahāyaśāḥ

Translation

そのとき、現れ出たばかりの梵天ブラフマーは、至上の実在ブラフマンを観想した。するとその両脇より、白く輝き大いなる名声を具えた聖なる者たちが現れ出た。

Word by Word

• sadyōjātam: newly born, just manifested

• tataḥ: then, thereafter

• brahmā: Brahma (the creator)

• brahma: Brahman, the Absolute

• vai: indeed

• samacintayat: contemplated, meditated upon

• tataḥ: then

• asya: of him

• pārśvataḥ: from the sides

• śvetāḥ: white, luminous

• prādurbhūtāḥ: manifested, came forth

• mahāyaśāḥ: of great fame/glory, illustrious

Speaker

Suta Goswami (narrating the creation sequence to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Brahman

FAQs

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

It frames creation as arising from contemplation of the Supreme, implying that all ritual (including Linga-puja) is rooted in turning the mind toward the transcendent Pati—Shiva as the ultimate ground beyond created forms.

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

By emphasizing Brahmā’s contemplation of Brahman prior to emanation, it points to a higher reality beyond the creator—aligned with Shaiva Siddhanta where Pati (Shiva) is the supreme principle, and created orders emerge only after orientation to that Absolute.

What ritualistic or Yogic practice is highlighted here?

Dhyāna (contemplation) is central: inner concentration precedes outward manifestation—an idea echoed in Pashupata-oriented discipline where the pashu (soul) turns inward from pasha (bondage) toward Pati through meditative absorption.