Shloka 121

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

Devanagari script

लीलांबुजेन चाहत्य कलमाह वृषध्वजम् देव्युवाच क्रीडमानं विभो पश्य षण्मुखं रविसन्निभम्

Transliteration

līlāṃbujena cāhatya kalamāha vṛṣadhvajam devyuvāca krīḍamānaṃ vibho paśya ṣaṇmukhaṃ ravisannibham

Translation

ນາງໄດ້ຕີຢ່າງຫຼິ້ນໆດ້ວຍດອກບົວ ແລ້ວເວົ້າກັບວຣິສະທະວະຈະ (ພຣະສິວະ). ພຣະເທວີກ່າວວ່າ: «ໂອ ພຣະຜູ້ເປັນເຈົ້າ, ຈົ່ງເບິ່ງ—ສະກັນດະ ຜູ້ມີຫົກໜ້າ ກໍາລັງຫຼິ້ນ ສະຫວ່າງໄສດັ່ງດວງອາທິດ»។

Word by Word

• līlā-ambujena: with a lotus used in play

• ca: and

• āhatya: having struck/tapped

• kalā: the gentle/soft one (a tender, graceful lady)

• āha: said

• vṛṣa-dhvajam: to the Bull-bannered Lord (Śiva)

• devī: the Goddess (Śakti/Umā)

• uvāca: spoke

• krīḍamānam: playing, sporting

• vibho: O all-pervading Lord

• paśya: behold, see

• ṣaṇmukham: the Six-Faced One (Skanda/Kārttikeya)

• ravi-sannibham: comparable to the sun, sun-like in splendor.

Speaker

Devi (Parvati/Uma)

Characters & Entities

• Shiva
• Parvati
• Skanda (Kartikeya)

FAQs

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

Though not a direct ritual injunction, the verse reinforces the Shaiva vision that all divine manifestations (like Skanda) arise within Śiva’s sphere as Pati; devotion to the Linga naturally includes reverence to Śiva’s powers and emanations, strengthening bhakti and śaraṇāgati.

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

Śiva is addressed as Vṛṣadhvaja and Vibhu—both sovereign and all-pervading—indicating Pati, the transcendent Lord who remains present while divine līlā unfolds through Śakti and their son Skanda.

What ritualistic or Yogic practice is highlighted here?

The verse highlights līlā-bhāva (devotional contemplation of divine play), a supportive bhakti attitude that steadies the pashu (soul) and loosens pasha (bondage) through loving remembrance of Pati (Śiva), even when no specific puja-vidhi is stated.