Shloka 5

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

Devanagari script

तस्मादहं च देवेश त्वया गुह्येन वै पुनः विज्ञातः स्वेन तपसा सद्योजातत्वमागतः

Transliteration

tasmādahaṃ ca deveśa tvayā guhyena vai punaḥ vijñātaḥ svena tapasā sadyojātatvamāgataḥ

Translation

因此，噢诸天之主，我也再次由你以秘密（密义）之法而被显知；并以我自身的苦行（tapas），我证得“萨德约阇多”（Sadyojāta）之境——你当下显现的面相。

Word by Word

• तस्मात् (tasmāt): therefore/from that cause

• अहम् (aham): I

• च (ca): also

• देवेश (deveśa): O Lord of the gods

• त्वया (tvayā): by You

• गुह्येन (guhyena): by the secret/esoteric method

• वै (vai): indeed

• पुनः (punaḥ): again

• विज्ञातः (vijñātaḥ): made known/realized/recognized

• स्वेन (svena): by one’s own

• तपसा (tapasā): austerity, concentrated spiritual discipline

• सद्योजातत्वम् (sadyojātatvam): the Sadyojāta-state/aspect (immediate manifestation)

• आगतः (āgataḥ): attained/arrived at.

Speaker

An internal narrator-devotee addressing Shiva (likely Brahma within the embedded dialogue, as Devesha is a common address to Shiva in creation-context passages).

Characters & Entities

• Shiva
• Devas

FAQs

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

It frames realization of Shiva not as mere outer ritual but as an inner “guhya” discipline: through tapas and Shiva’s grace, the devotee gains direct recognition of the manifest aspect (Sadyojāta), which supports Linga worship as a union of inner sadhana and outer symbol.

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

Shiva appears as Pati (Lord) who can be “known” through a secret, initiatory mode of knowledge; His tattva is both transcendent and immediately manifest (Sadyojāta), accessible when the pashu is refined by tapas and guided by divine revelation.

What ritualistic or Yogic practice is highlighted here?

Tapas as Pashupata-oriented sadhana—concentrated austerity leading to recognition (vijñāna) of Shiva’s manifest face (Sadyojāta), implying an esoteric discipline beyond routine rites.