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Shloka 6

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

सद्योजातेति ब्रह्मैतद् गुह्यं चैतत्प्रकीर्तितम् तस्माद्गुह्यत्वमापन्नं ये वेत्स्यन्ति द्विजातयः

sadyojāteti brahmaitad guhyaṃ caitatprakīrtitam tasmādguhyatvamāpannaṃ ye vetsyanti dvijātayaḥ

มนต์ที่ขึ้นต้นด้วย ‘สัทโยชาตะ’ นี้แลคือพรหมันแท้ และได้ประกาศว่าเป็นความลับ ฉะนั้นจึงดำรงอยู่ในภาวะเร้นลับ—เป็นที่รู้ได้แก่ผู้เป็นทวิชะผู้เข้าใจโดยแท้เท่านั้น.

सद्योजात-इति (sadyojāta-iti)‘(called) Sadyojāta’
सद्योजात-इति (sadyojāta-iti):
ब्रह्म (brahma)Brahman, the Absolute
ब्रह्म (brahma):
एतत् (etat)this
एतत् (etat):
गुह्यम् (guhyam)secret, esoteric
गुह्यम् (guhyam):
च (ca)and
च (ca):
एतत् (etat)this
एतत् (etat):
प्रकीर्तितम् (prakīrtitam)proclaimed, declared
प्रकीर्तितम् (prakīrtitam):
तस्मात् (tasmāt)therefore
तस्मात् (tasmāt):
गुह्यत्वम् (guhyatvam)the condition of secrecy
गुह्यत्वम् (guhyatvam):
आपन्नम् (āpannam)attained, entered into
आपन्नम् (āpannam):
ये (ye)those who
ये (ye):
वेत्स्यन्ति (vetsyanti)will know/realize
वेत्स्यन्ति (vetsyanti):
द्विजातयः (dvijātayaḥ)the twice-born (initiated).
द्विजातयः (dvijātayaḥ):

Suta Goswami (narrating the Purana to the sages at Naimisharanya, citing the Shaiva teaching context of the Pañcabrahma mantra)

S
Shiva

FAQs

It frames the Sadyojāta aspect of Shiva’s Pañcabrahma as a guarded, initiatory mantra—implying that Linga worship is not merely external ritual but also depends on esoteric mantra-knowledge transmitted to qualified practitioners.

By identifying the Sadyojāta mantra with Brahman, it presents Shiva-tattva as the supreme reality (Pati) beyond limitation, while the mantra serves as a revelatory gateway for the pashu (soul) to approach that reality.

It highlights dīkṣā-based mantra upāsanā: disciplined, initiatory practice of the Pañcabrahma mantra (aligned with Pāśupata-oriented sādhanā), emphasizing secrecy, qualification, and realized understanding rather than mere recitation.