Shloka 14

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

Devanagari script

मत्प्रसूता च देवेशी पीताङ्गी पीतलोहिता पीतवर्णा तदा ह्यासीद् गायत्री ब्रह्मसंज्ञिता

Transliteration

matprasūtā ca deveśī pītāṅgī pītalohitā pītavarṇā tadā hyāsīd gāyatrī brahmasaṃjñitā

Translation

เทวีผู้บังเกิดจากข้าพเจ้า ผู้เป็นจอมแห่งเหล่าเทพ—มีอวัยวะสีเหลือง มีรัศมีเหลืองปนแดง และมีวรรณะดุจทอง—ในกาลนั้นคือ “คายตรี” ผู้เลื่องลือด้วยนามว่า “พรหม” (พลังแห่งพรหมัน)

Word by Word

• mat-prasūtā: born from me

• ca: and

• deva-īśī: Goddess, ruler of the gods

• pīta-aṅgī: having yellow limbs

• pīta-lohitā: yellow-reddish in complexion

• pīta-varṇā: of yellow/golden color

• tadā: then

• hi: indeed

• āsīt: was

• gāyatrī: Gayatrī (Vedic meter/mantra as Devi)

• brahma-saṃjñitā: known by the name ‘Brahma’/identified with Brahman (creative sacred power)

Speaker

Suta Goswami (narrating a received account of Brahma’s emanation of Gayatri)

Characters & Entities

• Gayatri
• Brahma

FAQs

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

It frames Gayatri as a manifest mantra-shakti (śakti-tattva) arising within creation, implying that Vedic mantra-power supports śiva-pūjā and the sanctification of the liṅga through sacred sound.

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

By presenting Gayatri as “brahma-saṃjñitā” (Brahman-power), the verse points to the Shaiva view that supreme consciousness (Pati) is approached through śakti—mantra and illumination—by which the paśu (soul) is oriented away from pāśa (bondage) toward the Lord.

What ritualistic or Yogic practice is highlighted here?

Mantra-upāsanā: the contemplative use of Gayatri as purifying mantra-shakti, a foundation for disciplined worship and inner purification that complements Pāśupata-oriented sādhanā.