Shloka 127

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

नेत्राणि च विभो पश्य शुभानि त्वं शुभानि च अञ्जनानि विचित्राणि मङ्गलार्थं च मातृभिः

Transliteration

netrāṇi ca vibho paśya śubhāni tvaṃ śubhāni ca añjanāni vicitrāṇi maṅgalārthaṃ ca mātṛbhiḥ

Translation

يا ربًّا شاملاً لكلّ شيء، انظر إلى هذه العيون المباركة، وإلى هذه الأكحال (أَنْجَنَة) المتنوّعة المباركة، التي أعدّتها الأمهات الإلهيات لأجل البركة والسلامة.

Word by Word

• नेत्राणि: eyes

• च: and

• विभो: O all-pervading Lord

• पश्य: behold/see

• शुभानि: auspicious/propitious

• त्वं: you

• शुभानि च: and auspicious (things) too

• अञ्जनानि: collyriums/eyeliners (protective unguents)

• विचित्राणि: variegated/multi-hued/wondrous

• मङ्गलार्थम्: for auspiciousness/for welfare

• च: and

• मातृभिः: by the Mothers (Mātṛkās/divine mother-powers)

Speaker

Suta Goswami (narrating an internal ritual scene involving the Mātṛkās)

Characters & Entities

• Shiva
• Matrikas

FAQs

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

It frames auspicious, protective preparations (mangala) as Shakti-assisted supports to Shiva-puja, implying that the devotee’s approach to the Linga is safeguarded and sanctified through divine Mother-powers.

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

By addressing Shiva as “Vibhu” (all-pervading), it points to Pati as the omnipresent consciousness who receives worship while remaining beyond limitation, with Shakti (the Mātṛkās) functioning as His manifest auspicious power.

What ritualistic or Yogic practice is highlighted here?

A mangala-raksha motif is highlighted—auspicious, protective substances (añjana) prepared by the Mātṛkās—suggesting external ritual purity and protection that complements inner Pashupata discipline aimed at loosening pasha (bondage) for the pashu (soul).