Shloka 126

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

अङ्कितं कुङ्कुमाद्यैश् च वृत्तं भसितनिर्मितम् वक्त्रवृन्दं च पश्येश वृन्दं कामलकं यथा

Transliteration

aṅkitaṃ kuṅkumādyaiś ca vṛttaṃ bhasitanirmitam vaktravṛndaṃ ca paśyeśa vṛndaṃ kāmalakaṃ yathā

Translation

Bertanda dengan kunyit merah (kunkuma) dan lainnya, serta memiliki lambang bulat yang dibentuk dari abu suci—wahai Īśa—aku memandang lingkaran wajah-wajah itu, laksana gugusan buah amla.

Word by Word

• aṅkitam: marked/inscribed

• kuṅkuma-ādyaiḥ: with saffron and similar substances

• ca: and

• vṛttam: circular/round

• bhasita-nirmitam: made/formed from sacred ash (bhasma)

• vaktra-vṛndam: a multitude/cluster of faces

• ca: and

• paśye: I see/behold

• īśa: O Lord (address to Shiva)

• vṛndam: group/cluster

• kāmalakam: āmalaka (Indian gooseberry) fruit

• yathā: like/as

Speaker

Suta Goswami (narrating an internal description within the Linga-Puja context)

Characters & Entities

• Shiva

FAQs

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

It highlights bhasma (sacred ash) and auspicious markings (like kumkuma) as sanctifying signs used in Shaiva worship—outer symbols of inner purification and devotion to Pati (Shiva).

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

By addressing Shiva as Īśa and depicting a wondrous, many-faced vision, it points to Shiva’s all-pervading lordship—one Pati appearing in manifold forms for the devotee’s darśana.

What ritualistic or Yogic practice is highlighted here?

Bhasma-dhāraṇa and sacred marking (tilaka/maṇḍala-like circular sign) are implied—core Shaiva observances that support Pashupata discipline by reducing pasha (bondage) through purity, restraint, and focused worship.