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

吉祥の赤に染められた花鬘が、シヴァー（女神）に愛染しつつ優美に垂れ、輝き放つ――その端は天蓋の縁に届くかのようで、宝玉の光を帯びて流れ落ちる麗しき河のごとく見えた。

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.