Shloka 7

उपमन्युना कृष्णाय पाशुपतज्ञान-प्रदानम् तथा दानविधि-फलश्रुतिः

Devanagari script

भस्मनोद्धूलनं कृत्वा उपमन्युर्महाद्युतिः तमग्निरिति विप्रेन्द्रा वायुरित्यादिभिः क्रमात्

Transliteration

bhasmanoddhūlanaṃ kṛtvā upamanyurmahādyutiḥ tamagniriti viprendrā vāyurityādibhiḥ kramāt

Translation

Setelah mengoleskan bhasma suci, resi Upamanyu yang bercahaya itu, wahai para brahmana utama, memuja (Śiva) berurutan dengan nama-nama seperti “Agni”, lalu “Vāyu”, dan seterusnya.

Word by Word

• भस्मन् (bhasman): sacred ash

• उद्धूलनम् (uddhūlanam): smearing, dusting over the body

• कृत्वा (kṛtvā): having done

• उपमन्युः (upamanyuḥ): the sage Upamanyu

• महाद्युतिः (mahādyutiḥ): greatly radiant, of mighty splendor

• तम् (tam): Him (Śiva, the Pati)

• अग्निः इति (agniḥ iti): as “Agni”

• विप्र-इन्द्राः (viprendrāḥ): O lord among Brahmins

• वायुः इति (vāyuḥ iti): as “Vāyu”

• आदिभिः (ādibhiḥ): with (other names) beginning thus

• क्रमात् (kramāt): in order, sequentially

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Upamanyu
• Agni
• Vayu

FAQs

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

It links external worship to inner consecration: bhasma-dhāraṇa purifies the pashu (soul) and prepares the devotee to recognize the Linga’s Lord (Pati) as present in all tattvas—invoked here through elemental divine names.

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

Śiva is praised as immanent in cosmic functions and elements—Agni and Vāyu—showing Him as the indwelling Lord who pervades creation while remaining the transcendent Pati beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Bhasma-uddhūlana (smearing sacred ash) followed by ordered nāma-japa (sequential recitation of Shiva’s names), a Pāśupata-oriented discipline that integrates bodily rite with contemplative recognition of Śiva in the elements.