Shloka 4

Brahmā’s Yogic Vision of Sadyōjāta in the Śvetalohita Kalpa

Devanagari script

तं दृष्ट्वा पुरुषं श्रीमान् ब्रह्मा वै विश्वतोमुखः हृदि कृत्वा महात्मानं ब्रह्मरूपिणमीश्वरम्

Transliteration

taṃ dṛṣṭvā puruṣaṃ śrīmān brahmā vai viśvatomukhaḥ hṛdi kṛtvā mahātmānaṃ brahmarūpiṇamīśvaram

Translation

ಆ ಪುರುಷನನ್ನು ಕಂಡು, ವಿಶ್ವತೋಮುಖನಾದ ಶ್ರೀಮಾನ್ ಬ್ರಹ್ಮನು, ಬ್ರಹ್ಮರೂಪಿಯಾದ ಆ ಮಹಾತ್ಮ ಈಶ್ವರನನ್ನು ಹೃದಯದಲ್ಲಿ ಧರಿಸಿದನು.

Word by Word

• तम् (taṁ): him/that

• दृष्ट्वा (dṛṣṭvā): having seen

• पुरुषम् (puruṣam): the Supreme Person

• श्रीमान् (śrīmān): glorious, endowed with splendor

• ब्रह्मा (brahmā): Brahmā

• वै (vai): indeed

• विश्वतोमुखः (viśvatomukhaḥ): facing all directions, all-faced

• हृदि (hṛdi): in the heart

• कृत्वा (kṛtvā): having placed/held

• महात्मानम् (mahātmānam): the great-souled one

• ब्रह्मरूपिणम् (brahma-rūpiṇam): whose form is Brahman, Brahman-natured

• ईश्वरम् (īśvaram): the Lord, Pati (Supreme Ruler).

Speaker

Suta Goswami (narrating the Purāṇic account; internal focus on Brahmā’s realization)

Characters & Entities

• Brahma
• Shiva

FAQs

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

It frames true Liṅga-upāsanā as inner realization: Brahmā ‘places’ the Lord in the heart, indicating that external worship culminates in hṛdaya-dhyāna of Śiva as the Supreme Pati.

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

Śiva is presented as Īśvara and brahma-rūpin—Lordly and transcendent—identical with Brahman, the ultimate reality beyond pasha (bondage) and the ground of all manifestation.

What ritualistic or Yogic practice is highlighted here?

Hṛdaya-dhāraṇā (holding the Lord in the heart) and dhyāna: a Pāśupata-leaning contemplative practice where the pashu (soul) turns inward toward Pati rather than remaining bound to pasha.