Shloka 41

शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)

Devanagari script

पद्मकिञ्जल्कसंकाशैर् अंशुकैरतिशोभनाः वलयैर्नूपुरैर्हारैश् छत्रैश्चित्रैस्तथांशुकैः

Transliteration

padmakiñjalkasaṃkāśair aṃśukairatiśobhanāḥ valayairnūpurairhāraiś chatraiścitraistathāṃśukaiḥ

Translation

Mereka amat berseri—berpakaian kain yang bercahaya laksana serbuk sari teratai, berhias gelang, keroncong kaki dan kalung; serta diiringi payung berhias indah dan sutera bermotif kaya.

Word by Word

• padma: lotus

• kiñjalka: pollen/filaments

• saṃkāśaiḥ: resembling, having the appearance of

• aṃśukaiḥ: garments, cloths

• ati-śobhanāḥ: exceedingly beautiful/splendid

• valayaiḥ: bracelets/bangles

• nūpuraiḥ: anklets

• hāraiḥ: necklaces/garlands

• chatraiḥ: parasols/umbrellas (royal insignia)

• citraiḥ: variegated, ornate, patterned

• tathā: and also

• aṃśukaiḥ: fine cloths/silken garments

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 encodes the ritual principle of alaṅkāra (sacred adornment): beauty, purity, and auspicious presentation are offerings to Pati (Shiva), supporting bhakti and steadiness of mind during Linga-puja.

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

By describing lotus-like radiance and royal insignia surrounding the sacred presence, the verse points to Shiva as Pati—supremely auspicious and sovereign—whose nearness transforms the field of experience into śiva-maya (pervaded by Shiva).

What ritualistic or Yogic practice is highlighted here?

Ritually, it reflects upacāra-puja through garments, ornaments, and ceremonial parasols; yogically, it supports ekāgratā (one-pointed attention) by using auspicious forms to draw the pashu (bound soul) away from pasha (bondage) toward devotion to Pati.