Shloka 14

Sūtasya Punargamanaṃ Kāśyāṃ—Bhasma-Rudrākṣa-Tripuṇḍra-Vidhiśca

Sūta’s Return to Kāśī and the Observances of Bhasma, Rudrākṣa, and Tripuṇḍra

Devanagari script

चण्डेशं सम्प्रपूज्याऽथ मुक्तिमण्डपमध्यतः । निर्द्दिष्टमासनं भेजे मुनिभिर्वेदपारगैः

Transliteration

caṇḍeśaṃ samprapūjyā'tha muktimaṇḍapamadhyataḥ | nirddiṣṭamāsanaṃ bheje munibhirvedapāragaiḥ

Translation

Kemudian, setelah memuja Caṇḍeśa dengan sewajarnya, dia duduk di tengah-tengah Mukti-maṇḍapa (Balai Pembebasan), di atas tempat duduk yang telah ditunjukkan oleh para muni yang mahir dalam Veda.

Word by Word

• चण्डेशम्: Caṇḍeśa
• चण्डेशम्: Karma (कर्म/Object)
• Type: Noun
• Root: चण्डेश (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; कर्म (object of worship)

• सम्प्रपूज्य: having duly worshipped
• सम्प्रपूज्य: Kriya (क्रिया/Non-finite verb)
• Type: Verb
• Root: सम् + प्र + √पूज् (धातु)
• Form: क्त्वान्त-अव्ययकृदन्त (gerund); ‘having duly worshipped’

• अथ: then
• अथ: Sambandha (सम्बन्ध/Discourse connector)
• Type: Indeclinable
• Root: अथ (अव्यय)
• Form: अव्यय; अनुक्रम/सम्बन्धबोधक (then/thereupon)

• मुक्ति-मण्डप-मध्यतः: from/within the middle of the liberation-hall
• मुक्ति-मण्डप-मध्यतः: Adhikarana (अधिकरण/Location)
• Type: Indeclinable
• Root: मुक्ति (प्रातिपदिक) + मण्डप (प्रातिपदिक) + मध्य (प्रातिपदिक) + तस् (तद्धित/अव्ययीभावार्थ)
• Form: अव्ययीभावसमासः; अव्ययप्रयोगः ‘मध्यतः’ (ablatival adverb: from the middle/within the middle)

• निर्दिष्टम्: designated
• निर्दिष्टम्: Karma (कर्म/Object qualifier)
• Type: Adjective
• Root: निर् + √दिश् (धातु)
• Form: क्त-प्रत्ययान्त कृदन्त (past passive participle); नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; ‘आसनम्’ इति विशेषण (appointed/indicated)

• आसनम्: seat
• आसनम्: Karma (कर्म/Object)
• Type: Noun
• Root: आसन (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; कर्म (object of ‘bheje’)

• भेजे: took (occupied)
• भेजे: Kriya (क्रिया/Predicate)
• Type: Verb
• Root: √भज् (धातु)
• Form: लिट्-लकार (Perfect), प्रथमपुरुष (3rd person), एकवचन; परस्मैपद; ‘took/occupied/resorted to’

• मुनिभिः: by sages
• मुनिभिः: Karana (करण/Agent-instrument in passive sense)
• Type: Noun
• Root: मुनि (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया-विभक्ति (3rd/Instrumental), बहुवचन; करण/सहकारि (by the sages)

• वेद-पारगैः: by Veda-knowing (Veda-master)
• वेद-पारगैः: Karana (करण/Instrumental associate)
• Type: Adjective
• Root: वेद (प्रातिपदिक) + पारग (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया-विभक्ति, बहुवचन; तत्पुरुषसमासः—‘वेदस्य पारगाः’ (those who have mastered the Vedas); ‘मुनिभिः’ इति विशेषण

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Shaiva Theology

Tattva Level: pashu

Shiva Form: Paśupatinātha

Jyotirlinga Context

Significance: Highlights temple protocol: worship of Caṇḍeśa (Śiva’s gaṇa and guardian of Śiva’s property/offerings) before entering the ‘Mukti-maṇḍapa’, signaling that liberation is approached through proper Śaiva order and community (muni-saṅgha).

Ritual Elements

Offering: pushpa

Characters & Entities

• Chandesha
• Vedic sages (munis)

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

The verse highlights the Shaiva Siddhanta principle that liberation-oriented knowledge is approached through disciplined devotion: first honoring Śiva’s devotee-attendant Caṇḍeśa (bhakti and humility), then receiving a rightful place in the Mukti-maṇḍapa under the guidance of Veda-knowing sages (śāstra-guided readiness for moksha).

How does this verse relate to the worship of the Linga or Saguna Shiva?

Caṇḍeśa is closely associated with Śiva’s temple worship and the safeguarding of sacred offerings; worshipping him signifies proper entry into Saguna-Śiva’s ritual order. The Mukti-maṇḍapa setting implies that such outward worship, when performed with right intent, becomes a doorway toward the inward realization of Śiva as Pati, the bestower of liberation.

What ritualistic or meditative practice is suggested here?

A clear takeaway is procedural sanctity: perform due pūjā (including honoring Śiva’s gaṇa-devotees like Caṇḍeśa) before assuming a seat for teaching, japa, or śravaṇa. Practically, this aligns with beginning worship with purification, vibhūti (Tripuṇḍra), rudrākṣa, and Panchākṣarī japa (Om Namaḥ Śivāya) before entering a sacred mandapa for contemplation on moksha.