Shloka 20

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

Devanagari script

विज्ञातो ऽहं त्वया ब्रह्मन् घोरो घोरपराक्रमः मत्प्रसूता च गायत्री कृष्णाङ्गी कृष्णलोहिता

Transliteration

vijñāto 'haṃ tvayā brahman ghoro ghoraparākramaḥ matprasūtā ca gāyatrī kṛṣṇāṅgī kṛṣṇalohitā

Translation

اے برہمن (برہما)، تو نے مجھے پہچان لیا ہے—میں ہیبت ناک ہوں، سخت پرشکوہ قوت والا؛ اور مجھ ہی سے گایتری پیدا ہوئی، سیاہ اندام اور سیاہ مائل سرخ رنگ والی۔

Word by Word

• vijñātaḥ: known/recognized

• aham: I

• tvayā: by you

• brahman: O Brahman (address to Brahmā)

• ghoraḥ: fierce/terrible

• ghora-parākramaḥ: of dreadful might/heroic power

• mat-prasūtā: born from me/issued from me

• ca: and

• gāyatrī: Gāyatrī (Vedic power/mantra-personification)

• kṛṣṇa-aṅgī: dark-limbed/black-bodied

• kṛṣṇa-lohitā: dark-red/reddish-black in color

Speaker

A fierce Shakti/Devi manifestation (speaking to Brahma within Suta’s narration)

Characters & Entities

• Brahma
• Gayatri
• Shiva (implied as Pati behind Shakti’s power)

FAQs

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

It links Linga-centered Shaiva theology with Vedic mantra-power by presenting Gāyatrī as a manifest Shakti arising from the divine source, implying that mantra and worship gain efficacy through Pati (Shiva) and his Shakti.

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

Though spoken as a Shakti-form, the verse reflects Shiva-tattva as the terrifyingly powerful Pati whose presence is recognized by Brahmā; Shakti’s fierce agency points back to the Lord’s sovereign power that governs creation and transformation.

What ritualistic or Yogic practice is highlighted here?

Mantra-sādhana is implied: Gāyatrī is presented as embodied mantra-shakti, indicating that disciplined japa and worship—when aligned to Pati and Shakti—become means to loosen pāśa (bondage) for the pashu (soul).