Shloka 93

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

Devanagari script

सदुकूला शिवे रक्ता लम्बिता भाति मालिका छत्रान्ता रत्नजाकाशात् पतन्तीव सरिद्वरा

Transliteration

sadukūlā śive raktā lambitā bhāti mālikā chatrāntā ratnajākāśāt patantīva saridvarā

Translation

Una guirnalda, teñida de rojo auspicioso y colgando con gracia sobre Śivā, resplandece—su extremo llegando como al borde de un parasol—pareciendo un río espléndido que cae en cascada, radiante con brillo de joyas.

Word by Word

• sat-dukūlā: adorned with fine/auspicious cloth

• śive: upon Śivā (Pārvatī, the auspicious Goddess)

• raktā: reddened, crimson-hued

• lambitā: hanging down, suspended

• bhāti: shines, appears resplendent

• mālikā: garland, necklace

• chatra-antā: ending at/like the edge of a parasol

• ratna-ja-ākāśāt: from the jewel-born radiance/splendor

• patantī iva: as if falling/cascading

• sarit-varā: the excellent river, a noble stream

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; contextual)

Characters & Entities

• Shiva
• Parvati

FAQs

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

It supports dhyāna (devotional visualization): the devotee contemplates Śiva-Śakti’s auspicious splendor, which steadies the mind for liṅga-pūjā and aligns the paśu (soul) toward Pati (Śiva).

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

By presenting radiance, auspiciousness, and the inseparable presence of Śivā (Śakti), it implies Śiva-tattva as the luminous Pati whose power (Śakti) manifests beauty and grace while remaining transcendent to pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Dhyāna-aṅga of pūjā: meditating on the deity’s form and ornaments (ālambana) as a support for inner worship, preparing the practitioner for mantra, offering, and Pāśupata-oriented devotion.