Shloka 41

शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)

Devanagari script

पद्मकिञ्जल्कसंकाशैर् अंशुकैरतिशोभनाः वलयैर्नूपुरैर्हारैश् छत्रैश्चित्रैस्तथांशुकैः

Transliteration

padmakiñjalkasaṃkāśair aṃśukairatiśobhanāḥ valayairnūpurairhāraiś chatraiścitraistathāṃśukaiḥ

Translation

كنّ في غاية البهاء: يرتدين أثوابًا متلألئة كغبار طلع اللوتس، متحلياتٍ بالأساور والخلاخيل والقلائد، وتُظلِّلهنّ مظلاتٌ مزخرفة وترافقهنّ أقمشة حريرية منقوشة فاخرة.

Word by Word

• padma: lotus

• kiñjalka: pollen/filaments

• saṃkāśaiḥ: resembling, having the appearance of

• aṃśukaiḥ: garments, cloths

• ati-śobhanāḥ: exceedingly beautiful/splendid

• valayaiḥ: bracelets/bangles

• nūpuraiḥ: anklets

• hāraiḥ: necklaces/garlands

• chatraiḥ: parasols/umbrellas (royal insignia)

• citraiḥ: variegated, ornate, patterned

• tathā: and also

• aṃśukaiḥ: fine cloths/silken garments

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It encodes the ritual principle of alaṅkāra (sacred adornment): beauty, purity, and auspicious presentation are offerings to Pati (Shiva), supporting bhakti and steadiness of mind during Linga-puja.

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

By describing lotus-like radiance and royal insignia surrounding the sacred presence, the verse points to Shiva as Pati—supremely auspicious and sovereign—whose nearness transforms the field of experience into śiva-maya (pervaded by Shiva).

What ritualistic or Yogic practice is highlighted here?

Ritually, it reflects upacāra-puja through garments, ornaments, and ceremonial parasols; yogically, it supports ekāgratā (one-pointed attention) by using auspicious forms to draw the pashu (bound soul) away from pasha (bondage) toward devotion to Pati.