Shiva Purana — Vayaviya Samhita, Shloka 6

स्कन्दसरः (Skandasara) — तीर्थवर्णनम् / Description of the Skandasara Sacred Lake

Devanagari script

जटाशिखायनैर्मुंडैस्त्रिपुंड्रकृतमंडनैः । विरागविवशस्मेरमुखैर्मुनिकुमारकैः

Transliteration

jaṭāśikhāyanairmuṃḍaistripuṃḍrakṛtamaṃḍanaiḥ | virāgavivaśasmeramukhairmunikumārakaiḥ

Translation

وكان هناك فتيانٌ من الحكماء—منهم من جمع خُصل الجَتا في عُقدةٍ على القمّة، ومنهم من حلق رأسه—متزيّنين بعلامة الرماد الثلاثية (تريپوندره). وعلى وجوههم ابتسامة لطيفة مولودة من الزهد، وهم يتحرّكون وقد استغرقوا في طريق التجرّد.

Word by Word

• जटा-शिखा-आयनैः: with matted locks and topknots
• जटा-शिखा-आयनैः: Karaṇa (करण)
• Type: Adjective
• Root: जटा (प्रातिपदिक) + शिखा (प्रातिपदिक) + आयन (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd), बहुवचन; विशेषण (of persons): ‘having jata and topknot as their arrangement/style’

• मुण्डैः: with shaven heads
• मुण्डैः: Karaṇa (करण)
• Type: Adjective
• Root: मुण्ड (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd), बहुवचन; विशेषण (shaven-headed)

• त्रि-पुण्ड्र-कृत-मण्डनैः: adorned with triple sacred marks (tripuṇḍra)
• त्रि-पुण्ड्र-कृत-मण्डनैः: Karaṇa (करण)
• Type: Adjective
• Root: त्रि (संख्या-प्रातिपदिक) + पुण्ड्र (प्रातिपदिक) + कृत (कृदन्त; √कृ धातु) + मण्डन (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd), बहुवचन; विशेषण: ‘adorned by the making of triple marks’

• विराग-विवश-स्मेर-मुखैः: with faces gently smiling, overcome by dispassion
• विराग-विवश-स्मेर-मुखैः: Karaṇa (करण)
• Type: Adjective
• Root: विराग (प्रातिपदिक) + विवश (प्रातिपदिक) + स्मेर (प्रातिपदिक) + मुख (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd), बहुवचन; विशेषण: ‘with faces smiling due to being overcome by dispassion’

• मुनि-कुमारकैः: by young sages / sage-boys
• मुनि-कुमारकैः: Karaṇa (करण)
• Type: Noun
• Root: मुनि (प्रातिपदिक) + कुमारक (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd), बहुवचन

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pashu

Shiva Form: Dakṣiṇāmūrti

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

The verse highlights the outer and inner marks of a Shaiva life: tripuṇḍra (sacred ash) as a sign of dedication to Shiva, and a serene smile born of vairāgya (dispassion), indicating maturity toward liberation under Pati (Shiva) rather than bondage to pāśa (attachments).

How does this verse relate to the worship of the Linga or Saguna Shiva?

Tripuṇḍra and ash are classic Shaiva identifiers connected with bhasma and temple/linga worship; they express devotion to Saguna Shiva (the worshipful Lord with attributes) while pointing inward to the purifying truth that all forms return to ash—supporting contemplation alongside ritual.

What ritualistic or meditative practice is suggested here?

Wearing tripuṇḍra with bhasma as a daily Shaiva observance, coupled with cultivating vairāgya and steady yogic composure; this is naturally supported by japa of the Panchakshara mantra, “Om Namaḥ Śivāya,” even though it is not explicitly stated in this line.