Shloka 66

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

काली तदा कालनिशाप्रकाशं शूलं कपालाभरणा करेण प्रकम्पयन्ती च तदा सुरेन्द्रान् महासुरासृङ्मधुपानमत्ता

Transliteration

kālī tadā kālaniśāprakāśaṃ śūlaṃ kapālābharaṇā kareṇa prakampayantī ca tadā surendrān mahāsurāsṛṅmadhupānamattā

Translation

Da erhob Kālī—mit Schädeln geschmückt—den Dreizack in ihrer Hand, leuchtend wie die dunkle Nacht der Zeit selbst; berauscht vom honigsüßen Blut der großen Asuras ließ sie selbst die Herren der Devas erzittern.

Word by Word

• काली (kālī): Kālī, the fierce form of Śakti

• तदा (tadā): then

• काल-निशा-प्रकाशम् (kāla-niśā-prakāśam): shining like the night of Time / death-dark radiance

• शूलम् (śūlam): trident

• कपाल-आभरणा (kapāla-ābharaṇā): adorned with skulls

• करेण (kareṇa): with (her) hand

• प्रकम्पयन्ती (prakampayantī): causing to tremble, shaking

• च (ca): and

• तदा (tadā): then

• सुर-इन्द्रान् (surendrān): the Indras among the Devas, lords of the gods

• महा-असुर-आसृक् (mahā-asura-āsṛk): the blood of great Asuras

• मधु-पान-मत्ता (madhu-pāna-mattā): intoxicated by drinking (as if) honey

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Kali
• Devas
• Asuras
• Shakti

FAQs

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

It presents Śakti as the active power (Śiva-śakti) that protects dharma; in Linga-upāsanā, the Linga is Pati (Śiva) and Kālī signifies His dynamic śakti that cuts pasha (bondage) through fierce grace.

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

Though Kālī is foregrounded, her imagery—Time (kāla), trident, and fearlessness—points to Śiva-tattva as the Lord of Time and death-transcendence; the terrifying form is a compassionate function that subdues adharma and liberates the pashu from pasha.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes vīra-bhāva (heroic, fear-transcending contemplation) and the śūla symbolism—piercing the three impurities/bonds—supporting a Pāśupata orientation of inner renunciation and steadfastness rather than a specific external pūjā-vidhi.