Shloka 9

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

Devanagari script

लोहिताक्षी स्तनवती गायत्री गौः प्रकीर्तिता ततो ऽस्या लोहितत्वेन वर्णस्य च विपर्ययात्

Transliteration

lohitākṣī stanavatī gāyatrī gauḥ prakīrtitā tato 'syā lohitatvena varṇasya ca viparyayāt

Translation

تُشاد غاياتري بوصفها «البقرة»—حمراء العينين ممتلئة الضرع؛ وبسبب حمرتها يقع أيضًا اختلافٌ وتحوّلٌ في وصف لونها.

Word by Word

• lohitākṣī: red-eyed

• stanavatī: possessing udders/breasts, abundant and nourishing

• gāyatrī: the Gāyatrī (Vedic meter/mantra as Divine Power)

• gauḥ: cow, sacred cow

• prakīrtitā: proclaimed, praised, declared

• tataḥ: therefore, from that

• asyāḥ: of her

• lohitatvena: by redness, due to being red

• varṇasya: of color/complexion

• ca: and

• viparyayāt: due to reversal/variation/inversion

Speaker

Suta Goswami

Characters & Entities

• Gayatri

FAQs

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

It links Vedic mantra-power (Gāyatrī) with the sacred Cow as a nourishing, purifying Shakti—supporting the idea that mantra and purity are foundational to approaching the Linga (Pati) through disciplined worship.

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

Indirectly, it points to Shiva-tattva as Pati who is approached through Shakti (Gāyatrī): the nourishing, illuminating power that refines the pashu (individual soul) and loosens pāśa (bondage) via mantra and sanctified symbolism.

What ritualistic or Yogic practice is highlighted here?

Mantra-upāsanā centered on Gāyatrī—used for inner purification (sattva-śuddhi) and ritual sanctification—serving as a preparatory discipline aligned with Shaiva worship and Pāśupata-oriented self-restraint.