Shloka 67

भस्म-प्रकार-त्रिपुण्ड्र-धारण-विधिः

Types of Bhasma and the Method of Wearing Tripuṇḍra

Devanagari script

इह भुक्त्वा खिलान्भोगान्दीर्घायुर्व्याधिवर्जितः । जीवितांते च मरणं सुखेनैव प्रपद्यते

Transliteration

iha bhuktvā khilānbhogāndīrghāyurvyādhivarjitaḥ | jīvitāṃte ca maraṇaṃ sukhenaiva prapadyate

Translation

Nachdem er hier alle heilsamen Freuden genossen hat, wird er langlebig und frei von Krankheit; und am Ende des Lebens gelangt er, durch die aus der Verehrung Śivas geborene Gnade, selbst dem Tod in Frieden entgegen und scheidet leicht dahin.

Word by Word

• इह: here (in this world)
• इह: Kriya-vishesana (क्रियाविशेषण/Adverbial)
• Type: Indeclinable
• Root: इह (अव्यय)
• Form: देशवाचक-अव्ययम् (locative adverb: here/in this world)

• भुक्त्वा: having enjoyed
• भुक्त्वा: Purvakala-kriya (पूर्वकालक्रिया/Absolutive)
• Type: Verb
• Root: √भुज् (धातु)
• Form: क्त्वा-प्रत्ययान्तः अव्ययभावः (gerund/absolutive); पूर्वक्रिया (having enjoyed/eaten)

• खिलान्: all/entire
• खिलान्: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: खिल (प्रातिपदिक)
• Form: पुंलिङ्गः, द्वितीया (2nd/Accusative), बहुवचनम्; विशेषणम् (qualifying ‘bhogān’)

• भोगान्: enjoyments/pleasures
• भोगान्: Karma (कर्म/Object)
• Type: Noun
• Root: भोग (प्रातिपदिक)
• Form: पुंलिङ्गः, द्वितीया (2nd/Accusative), बहुवचनम्

• दीर्घायुः: long-lived
• दीर्घायुः: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: दीर्घ-आयुस् (प्रातिपदिक; दीर्घ + आयुस्)
• Form: पुंलिङ्गः, प्रथमा (1st/Nominative), एकवचनम्; कर्मधारयः; विशेषणम् (qualifying implied subject)

• व्याधिवर्जितः: free from illness
• व्याधिवर्जितः: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: व्याधि-वर्जित (कृदन्त; √वर्ज् (धातु) + क्त; व्याधि + वर्जित)
• Form: पुंलिङ्गः, प्रथमा (1st/Nominative), एकवचनम्; तत्पुरुषः (व्याधिभिः वर्जितः = free from disease)

• जीवितान्ते: at the end of life
• जीवितान्ते: Adhikarana (अधिकरण/Location-time)
• Type: Noun
• Root: जीवित-अन्त (प्रातिपदिक; जीवित + अन्त)
• Form: पुंलिङ्गः, सप्तमी (7th/Locative), एकवचनम्; तत्पुरुषः (जीवितस्य अन्ते)

• च: and
• च: Sambandha (सम्बन्ध/connector)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयार्थक-निपातः (conjunction)

• मरणम्: death
• मरणम्: Karma (कर्म/Object)
• Type: Noun
• Root: मरण (प्रातिपदिक)
• Form: नपुंसकलिङ्गः, द्वितीया (2nd/Accusative), एकवचनम्

• सुखेन: with ease/comfortably
• सुखेन: Karana (करण/Means-manner)
• Type: Noun
• Root: सुख (प्रातिपदिक)
• Form: नपुंसकलिङ्गः, तृतीया (3rd/Instrumental), एकवचनम्; क्रियाविशेषणवत् (instrumental of manner)

• एव: indeed/only
• एव: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अवधारणार्थक-निपातः (particle: only/indeed)

• प्रपद्यते: attains/approaches
• प्रपद्यते: Kriya (क्रिया/Verb)
• Type: Verb
• Root: प्र-√पद् (धातु)
• Form: लट्-लकारः (Present), प्रथमपुरुषः (3rd person), एकवचनम्; आत्मनेपदम्

Speaker

Suta Goswami (narrating to the sages at Naimisharanya, giving the phala-śruti of Śiva worship)

Shaiva Theology

Tattva Level: pashu

Shiva Form: Vaidyanatha

Jyotirlinga Context

Jyotirlinga: Vaidyanātha

Sthala Purana: The epithet ‘Vaidyanātha’ (Lord as Divine Physician) aligns thematically with ‘vyādhi-varjitaḥ’ (free from disease): Śiva’s worship grants health, longevity, and a peaceful end; this verse expresses that salvific/therapeutic grace in general phala-śruti terms rather than narrating a specific site legend.

Significance: Sought for healing, longevity, and auspicious passage at life’s end; devotees undertake vows and offer water/abhisheka seeking relief from illness and fear of death.

Mantra Metadata

Type: mahamrityunjaya

Shakti Dimension

Role: nurturing

Characters & Entities

• Shiva

FAQs

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

It teaches that Śiva-bhakti sanctifies both life and death: one enjoys righteous worldly well-being (health, longevity) and, at life’s end, departs calmly—signifying inner purification and the loosening of pāśa (bondage) through devotion to Pati (Śiva).

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

As a phala-śruti, it presents the tangible and subtle fruits of worshipping Saguna Śiva as the Liṅga/Viśveśvara: grace manifests as harmony in embodied life and fearlessness at death, preparing the devotee for Śiva’s higher, liberating reality.

What ritualistic or meditative practice is suggested here?

The implied practice is steady Śiva-upāsanā—daily Liṅga-pūjā with mantra-japa (especially the Pañcākṣarī “Om Namaḥ Śivāya”), supported by Śaiva disciplines like vibhūti (tripuṇḍra) and rudrākṣa where applicable, to cultivate purity and a peaceful end.