Shloka 49

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

प्रणम्य प्रयतो भूत्वा पुनराह पितामहः य एवं भगवान् विद्वान् गायत्र्या वै महेश्वरम्

Transliteration

praṇamya prayato bhūtvā punarāha pitāmahaḥ ya evaṃ bhagavān vidvān gāyatryā vai maheśvaram

Translation

Setelah bersujud dan menenangkan diri, Pitāmaha (Brahmā) berkata lagi: “Sang bijaksana yang berbhakti, yang memuji Mahēśvara dengan Gāyatrī demikian, sesungguhnya mendekati Tuhan Yang Mulia (Pati) dengan pengertian yang benar.”

Word by Word

• प्रणम्य: having bowed/prostrated

• प्रयतः: disciplined, attentive, self-restrained

• भूत्वा: having become

• पुनः: again

• आह: said/spoke

• पितामहः: Pitāmaha (Brahmā, the Grandfather)

• यः: who

• एवम्: thus, in this manner

• भगवान्: the Blessed Lord

• विद्वान्: the wise/knower

• गायत्र्या: by/through the Gāyatrī (mantra/metre)

• वै: indeed, certainly

• महेश्वरम्: Mahēśvara (Śiva, the Great Lord)

Speaker

Brahma (Pitāmaha), within Suta’s narration

Characters & Entities

• Brahma
• Shiva
• Maheshvara
• Gayatri

FAQs

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

It frames Linga-oriented devotion as beginning with pranāma and inner composure, then mantra-based praise (here, Gāyatrī) directed to Mahēśvara—showing that correct attitude (bhāva) and Vedic mantra can support Śiva-upāsanā.

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

Śiva is indicated as Mahēśvara and Bhagavān—Pati, the supreme Lord approached by the wise through right knowledge and reverent praise, implying His lordship over pashus (bound souls) and transcendence beyond ordinary divinities.

What ritualistic or Yogic practice is highlighted here?

Pranāma with mental discipline (prayatna/saṁyama) followed by Gāyatrī-recitation as stuti/japa—an inwardly aligned practice consistent with Pāśupata orientation (purifying the pashu to turn toward Pati).