Shloka 93
भस्म-प्रकार-त्रिपुण्ड्र-धारण-विधिः
Types of Bhasma and the Method of Wearing Tripuṇḍra
मकाराहवनीयौ च परमात्मा तमोदिवौ । ज्ञानशक्तिः सामवेदस्तृतीयं सवनं तथा
makārāhavanīyau ca paramātmā tamodivau | jñānaśaktiḥ sāmavedastṛtīyaṃ savanaṃ tathā
Die Silbe „ma“ ist auch zu betrachten als das Opferfeuer Āhavanīya, als das Höchste Selbst (Paramātmā) und als das Paar—Dunkelheit und Tag. Ebenso ist sie zu erkennen als jñāna-śakti, als Sāma-Veda und als das dritte Soma-Pressopfer (tṛtīya-savana).
Sūta Gosvāmin (narrating Shiva’s mantra-teaching to the sages of Naimiṣāraṇya)
Tattva Level: pati
Shiva Form: Sadāśiva
Type: panchakshara
Role: teaching
FAQs
It teaches that even a single syllable of the Panchākṣara can be contemplated as the whole sacred cosmos—Vedic fires, Vedas, ritual times, and inner powers—so the devotee’s mantra-japa becomes complete worship leading toward Shiva-realization.
By mapping “ma” to ritual and cosmic principles (fire, Veda, savana), the verse supports saguna upāsanā: the Linga is worshipped outwardly while the same meanings are installed inwardly through mantra, making the rite a direct offering to Shiva as Paramātman.
Practice Panchākṣara japa with bhāvanā (contemplative visualization): while repeating “ma,” meditate on the Āhavanīya fire and offer the mind’s oblations to Shiva; this can be paired with traditional Śaiva aids like bhasma (tripuṇḍra) and rudrākṣa during daily worship.