Shloka 21

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

Devanagari script

उत्तरे चात्मनः पुण्यां भार्यां च मरुतां शुभाम् सुयशां सुव्रतां चाम्बां पादमण्डनतत्पराम्

Transliteration

uttare cātmanaḥ puṇyāṃ bhāryāṃ ca marutāṃ śubhām suyaśāṃ suvratāṃ cāmbāṃ pādamaṇḍanatatparām

Translation

Di arah utara, baginda memiliki seorang isteri yang penuh kebajikan dan bertuah—seorang permaisuri yang diberkati, terkait dengan para Marut—termashyur, teguh dalam vrata (nazar suci), laksana ibu yang dimuliakan, serta tekun mengindahkan dan berkhidmat pada kaki suci (Ilahi).

Word by Word

• uttare: in the north/direction to the north

• ca: and

• ātmanaḥ: for himself/of his own

• puṇyām: meritorious, virtuous

• bhāryām: wife, consort

• ca: and

• marutām: of the Maruts (storm-gods)/connected with the Maruts

• śubhām: auspicious, blessed

• suyaśām: of good fame, renowned

• suvratām: steadfast in sacred vows

• ca: and

• ambām: mother, venerable lady

• pāda: feet (esp. the Lord’s feet)

• maṇḍana: adorning, ornamentation/service

• tatparām: intent upon, devoted to

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Maruts

FAQs

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

It praises virtues—puṇya, śubha, suvrata, and pāda-sevā—qualities that support Śiva-bhakti and prepare the pashu (soul) for grace (anugraha) through disciplined devotion.

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

By highlighting devotion to the Lord’s feet, it points to Pati (Śiva) as the supreme refuge: the pashu approaches liberation by surrender and service, loosening pāśa (bondage) through dharma and bhakti.

What ritualistic or Yogic practice is highlighted here?

Vrata (sacred vow) and pāda-sevā (reverent service/adoration of the Divine feet), a bhakti-aligned discipline consistent with Pāśupata orientation—humility, purity, and steady observance.