Shloka 3

पीतवासा-कल्पः, माहेश्वरी-दर्शनम्, रौद्री-गायत्री, महायोगेन अपुनर्भवः

Devanagari script

पीतगन्धानुलिप्ताङ्गः पीतमाल्यांबरो युवा हेमयज्ञोपवीतश् च पीतोष्णीषो महाभुजः

Transliteration

pītagandhānuliptāṅgaḥ pītamālyāṃbaro yuvā hemayajñopavītaś ca pītoṣṇīṣo mahābhujaḥ

Translation

Anggota tubuh-Nya disapu harum keemasan; Dia memakai kalungan bunga kuning dan pakaian kuning. Dalam rupa muda, Dia menyandang yajñopavīta keemasan, berturban kuning; berlengan perkasa, Dialah Pati, yang melonggarkan pāśa—ikatan yang membelenggu para paśu, jiwa-jiwa yang terikat.

Word by Word

• पीतगन्धानुलिप्ताङ्गः: whose body is smeared with yellow/golden fragrance

• पीतमाल्यांबरः: wearing a yellow garland and yellow cloth

• युवा: youthful

• हेमयज्ञोपवीतः: having a golden yajñopavīta (sacred thread)

• च: and

• पीतोष्णीषः: wearing a yellow turban/head-dress

• महाभुजः: great-armed, mighty-armed

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It presents Shiva’s auspicious, sattvic manifestation—fragrance, garments, and sacred thread—training the devotee to perceive the Linga not as a mere object but as the living presence of Pati, approached with purity, adornment, and reverence.

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

Shiva-tattva is indicated as both transcendent and graciously immanent: though beyond form, the Lord reveals a luminous, youthful, well-adorned form to grant darśana—signifying compassionate accessibility to bound souls (paśu) seeking release from pāśa.

What ritualistic or Yogic practice is highlighted here?

Pūjā-saṃskāra is implied—anointing with fragrance (gandha), offering garments/garlands, and honoring the deity’s sacredness (yajñopavīta); yogically, it points to cultivating sattva and focused bhakti as supports for Pāśupata-oriented contemplation of Pati.