Shloka 27

Adhyaya 22 — शिवानुग्रहः, ब्रह्मतपः, एकादशरुद्राः तथा प्राणतत्त्वम्

Devanagari script

प्रणम्य संस्थितो ऽपश्यद् गायत्र्या विश्वमीश्वरम् सर्वलोकमयं देवं दृष्ट्वा स्तुत्वा पितामहः

Transliteration

praṇamya saṃsthito 'paśyad gāyatryā viśvamīśvaram sarvalokamayaṃ devaṃ dṛṣṭvā stutvā pitāmahaḥ

Translation

เมื่อกราบนอบน้อมแล้วตั้งกายด้วยความสงบ พระพรหมได้เห็นพระอีศวรผู้เป็นรูปแห่งจักรวาล ด้วยอานุภาพแห่งคายตรี ครั้นเห็นเทวะผู้แผ่ซ่านไปทั่วทุกโลกแล้ว ปิตามหะจึงสรรเสริญพระองค์

Word by Word

• प्रणम्य: having bowed

• संस्थितः: standing firm/steadfast in posture

• अपश्यत्: he saw

• गायत्र्या: by (means of) the Gāyatrī (mantra/vidyā)

• विश्वम्: the universe

• ईश्वरम्: the Lord (Pati)

• सर्वलोकमयम्: consisting of/all-pervading in all worlds

• देवं: the Divine One

• दृष्ट्वा: having seen

• स्तुत्वा: having praised

• पितामहः: Pitāmaha, Brahmā

Speaker

Suta Goswami (narrating Brahma’s experience within the Purva-Bhaga narrative)

Characters & Entities

• Brahma
• Shiva
• Gayatri

FAQs

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

It frames Shiva as the sarvalokamaya (all-world-pervading) Pati, approached first through pranama and mantra (Gayatri), and then through stuti—establishing devotion and Vedic vidyā as supports for Linga-oriented realization.

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

Shiva is presented as Viśvam Īśvara—Lord who is not separate from the cosmos yet sovereign over it—indicating the immanent-and-transcendent Pati who pervades all lokas while remaining the object of praise and reverence.

What ritualistic or Yogic practice is highlighted here?

Mantra-upāsanā centered on Gāyatrī, combined with pranāma (humble surrender) and stuti (hymnic praise), pointing to a mantra-based contemplative method aligned with Pashupata-style orientation toward Pati.