Shloka 42

स्वेच्छाविग्रहसंभव-प्रतिष्ठाफलवर्णनम् (विविधशिवमूर्तिप्रतिष्ठा, लोक-फल, शिवसायुज्य)

Devanagari script

त्रिपुण्ड्रधारिणस्तेषां शिरोमालाधरस्य च ब्रह्मणः केशकेनैकम् उपवीतं च बिभ्रतः

Transliteration

tripuṇḍradhāriṇasteṣāṃ śiromālādharasya ca brahmaṇaḥ keśakenaikam upavītaṃ ca bibhrataḥ

Translation

Di antara mereka ada yang mengenakan Tripuṇḍra; dan ada pula seorang brāhmaṇa yang memakai karangan di kepala serta membawa satu upavīta yang dibuat dari seikat rambut—tanda laku tapa Śaiva.

Word by Word

• त्रिपुण्ड्र-धारिणः: wearers of the Tripuṇḍra (three ash-lines)

• तेषाम्: among them/of those

• शिरो-माला-धरस्य: of one who wears a garland on the head

• च: and

• ब्रह्मणः: of a Brahmin

• केशकेन: with (made of) hair/a lock of hair

• एकम्: one/single

• उपवीतम्: sacred thread (upavīta)

• च: and

• बिभ्रतः: bearing/wearing

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It identifies visible Shaiva observances—Tripuṇḍra (vibhūti-tilaka), mālā, and a distinctive upavīta—as embodied commitments that support purity, devotion, and eligibility for disciplined worship of the Pati (Śiva) through Linga-pūjā.

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

By centering Shaiva marks, the verse implies Śiva as Pati—the supreme Lord whose grace is approached through both inner bhakti and outer niyamas; the ash-signs point to transcending pasha (bondage) and remembering the impermanence of the pashu’s embodied state.

What ritualistic or Yogic practice is highlighted here?

The practice highlighted is Shaiva vrata-style discipline: wearing Tripuṇḍra (vibhūti), adopting mālā, and maintaining a Shaiva upavīta—external aids that accompany Pashupata-oriented restraint, japa, and steadiness in Shiva-pūjā.