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

「ここもまた梵天の座—汝が到った領域である、主よ。だがこれをも超えて、デーヴァよ、ヴィシュヌは一切を超越する吉祥なる至上の境地に達した。」

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.