Shloka 17

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

श्रावयेद्वा द्विजान् श्राद्धे स याति परमां गतिम् एवं ध्यानगतं तत्र प्रणमन्तं पितामहम्

Transliteration

śrāvayedvā dvijān śrāddhe sa yāti paramāṃ gatim evaṃ dhyānagataṃ tatra praṇamantaṃ pitāmaham

Translation

又若于施罗陀（śrāddha）祭仪中令二次生者（dvija）诵读圣文，亦得至于无上归趣。如是入于禅观之境，他在彼处见到祖父梵天（Brahmā，Pitāmaha）俯首致敬。

Word by Word

• śrāvayet: should cause to recite/should have recited

• vā: or

• dvijān: the twice-born (Brahmins)

• śrāddhe: in the śrāddha rite

• saḥ: he

• yāti: goes/attains

• paramām: supreme

• gatim: state/destination

• evam: thus/in this way

• dhyāna-gatam: absorbed in meditation/entered into dhyāna

• tatra: there (in that vision/realm)

• praṇamantam: bowing down/saluting

• pitāmaham: the Grandfather, Brahmā

Speaker

Suta Goswami (narrating to the sages of Naimiṣāraṇya)

Characters & Entities

• Brahma

FAQs

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

It links śrāddha-sevā—especially arranging Vedic recitation by dvijas—to “paramā gati,” presenting Śaiva dharma as integrating Vedic rite with inner dhyāna that culminates in upliftment of the pashu (individual soul).

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

Though Shiva is not named, the verse implies a Śaiva hierarchy where even Brahmā is seen as “praṇamantaṃ” (bowing), suggesting the Pati-principle as supreme, with cosmic creators functioning under that higher lordship.

What ritualistic or Yogic practice is highlighted here?

Ritually, it emphasizes śrāddha with Brahmin recitation (śrāvayet dvijān). Yogically, it highlights dhyāna-gamana—entering meditation that grants a direct, symbolic vision of cosmic order and reverence.