Shloka 87

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

Devanagari script

तत्तद्वर्णैस् तथा चूर्णैः श्वेतचूर्णैरथापि वा एकहस्तप्रमाणेन कृत्वा पद्मं विधानतः

Transliteration

tattadvarṇais tathā cūrṇaiḥ śvetacūrṇairathāpi vā ekahastapramāṇena kṛtvā padmaṃ vidhānataḥ

Translation

Avec des poudres aux couleurs convenables—ou même avec de la poudre blanche seule—on doit, selon la règle prescrite, tracer un lotus d’une empan. Ce mandala ordonné devient le champ pur de la Liṅga-pūjā, où le paśu s’approche de Pati par un rite discipliné.

Word by Word

• tat-tat-varṇaiḥ: with those respective colors

• tathā: and likewise

• cūrṇaiḥ: with powdered substances

• śveta-cūrṇaiḥ: with white powder

• atha api vā: or even alternatively

• eka-hasta-pramāṇena: with the measure of one hand-span

• kṛtvā: having made/drawn

• padmam: a lotus (diagram/mandala)

• vidhānataḥ: according to injunction/ritual rule

Speaker

Suta Goswami (narrating Shiva-puja procedure to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Linga

FAQs

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

It prescribes preparing a consecrated worship-field by drawing a lotus mandala of a fixed measure; the ordered padma becomes the pure base for offering to the Linga, aligning the rite with śāstric vidhi.

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

By emphasizing purity, order, and prescribed measure, the verse points to Shiva as Pati—the supreme regulator—approached through disciplined purification, where the paśu turns from pasha-bound disorder toward the Lord’s auspicious order.

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi step: mandala-rachana (drawing a lotus diagram) with colored/white powders as spatial purification and focus, supporting one-pointed devotion akin to Pashupata-oriented inner and outer discipline.