Shloka 39

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

पद्मप्रभाः पद्ममुखाः पद्मपत्त्रनिभेक्षणाः पद्मपत्त्रसुगन्धाश् च जायन्ते भवभाविताः

Transliteration

padmaprabhāḥ padmamukhāḥ padmapattranibhekṣaṇāḥ padmapattrasugandhāś ca jāyante bhavabhāvitāḥ

Translation

Those whose inner being is permeated by Bhava (Śiva), the Pati, are born radiant like lotuses—lotus-faced, lotus-petal-eyed, and fragrant like lotus petals—manifesting the purity that arises when the paśu is touched by the Lord’s grace.

Word by Word

• पद्म-प्रभाः: lotus-radiant, shining like a lotus

• पद्म-मुखाः: lotus-faced

• पद्म-पत्त्र-निभ-ईक्षणाः: having eyes like lotus petals

• पद्म-पत्त्र-सुगन्धाः: possessing the sweet fragrance of lotus petals

• च: and

• जायन्ते: are born/come into being

• भव-भाविताः: those infused/imbued with Bhava (Śiva), those contemplated and transformed by Śiva

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya, describing the फल (result) of Bhava/Śiva-contemplation)

Characters & Entities

• Shiva

FAQs

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

It presents the फल of Śiva-oriented bhāvanā: when the paśu becomes Bhava-bhāvita (pervaded by Śiva through devotion and worship of the Liṅga), purity manifests outwardly as lotus-like radiance, symbolizing sanctification by Pati’s grace.

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

Śiva is implied as Bhava—the transforming Pati whose presence refines the paśu beyond pाश (bondage). The lotus imagery points to Śiva-tattva as purity, luminosity, and auspiciousness that can permeate embodied existence.

What ritualistic or Yogic practice is highlighted here?

Bhava-bhāvanā—steady contemplation and devotion to Śiva (commonly supported by Liṅga-pūjā, japa, and Pāśupata-oriented discipline)—is highlighted as the practice that produces inner purification reflected as auspicious qualities.