Shloka 9

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

लोहिताक्षी स्तनवती गायत्री गौः प्रकीर्तिता ततो ऽस्या लोहितत्वेन वर्णस्य च विपर्ययात्

Transliteration

lohitākṣī stanavatī gāyatrī gauḥ prakīrtitā tato 'syā lohitatvena varṇasya ca viparyayāt

Translation

ಗಾಯತ್ರಿಯನ್ನು ಗೋವಿನ ರೂಪದಲ್ಲಿ ಕೀರ್ತಿಸಲಾಗಿದೆ—ಕೆಂಪು ಕಣ್ಣುಗಳಿರುವಳು, ಹಾಲಿನಿಂದ ತುಂಬಿದ ಸ್ತನಗಳಿರುವಳು. ಅವಳ ಲೋಹಿತತ್ವದಿಂದ ಅವಳ ವರ್ಣವಿವರಣೆಯಲ್ಲಿಯೂ ವೈವಿಧ್ಯ/ವಿಪರ್ಯಯ ಉಂಟಾಗುತ್ತದೆ.

Word by Word

• lohitākṣī: red-eyed

• stanavatī: possessing udders/breasts, abundant and nourishing

• gāyatrī: the Gāyatrī (Vedic meter/mantra as Divine Power)

• gauḥ: cow, sacred cow

• prakīrtitā: proclaimed, praised, declared

• tataḥ: therefore, from that

• asyāḥ: of her

• lohitatvena: by redness, due to being red

• varṇasya: of color/complexion

• ca: and

• viparyayāt: due to reversal/variation/inversion

Speaker

Suta Goswami

Characters & Entities

• Gayatri

FAQs

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

It links Vedic mantra-power (Gāyatrī) with the sacred Cow as a nourishing, purifying Shakti—supporting the idea that mantra and purity are foundational to approaching the Linga (Pati) through disciplined worship.

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

Indirectly, it points to Shiva-tattva as Pati who is approached through Shakti (Gāyatrī): the nourishing, illuminating power that refines the pashu (individual soul) and loosens pāśa (bondage) via mantra and sanctified symbolism.

What ritualistic or Yogic practice is highlighted here?

Mantra-upāsanā centered on Gāyatrī—used for inner purification (sattva-śuddhi) and ritual sanctification—serving as a preparatory discipline aligned with Shaiva worship and Pāśupata-oriented self-restraint.