Shloka 48

Devanagari script

महासंध्याभ्रवर्णाय चारुदीप्ताय दीक्षिणे नमः कमलहस्ताय दिग्वासाय कपर्दिने

Transliteration

mahāsaṃdhyābhravarṇāya cārudīptāya dīkṣiṇe namaḥ kamalahastāya digvāsāya kapardine

Translation

မဟာဆန္ဓျာမိုးတိမ်ထုကဲ့သို့ အရောင်တော်ရှိ၍ ကောင်းမြတ်လှပသော တောက်ပမှုတော်ရှိသည့် ဒိက္ခာခံတော်မူသော သခင်အား နမောတော်ပြုပါ၏။ ကြာပန်းကဲ့သို့ လက်တော်ရှိသူ၊ ကောင်းကင်ဝတ်ဆင်သည့် တပသီ (ဒိဂ္ဝာသ)၊ ဆံပင်အုပ်ကွင်း (ကပရ္ဒိန်) ကိုင်ဆောင်သူအားလည်း နမောတော်ပြုပါ၏။

Word by Word

• mahā-saṃdhyā: the great twilight (cosmic junction of day and night)

• abhra-varṇāya: of cloud-like complexion

• cāru-dīptāya: to the beautifully radiant one

• dīkṣiṇe: to the consecrated/initiated Lord (bestower of dīkṣā)

• namaḥ: salutations

• kamala-hastāya: to the lotus-handed one

• dig-vāsāya: to the one clothed by the directions (sky-clad renunciate)

• kapardine: to the bearer of a kaparda (matted hair-coil/topknot)

Speaker

Suta Goswami (narrating a Shiva-stuti within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It functions as a stuti-name offering: by saluting Shiva as the radiant, initiated Lord (dīkṣin) and the renunciate (digvāsā), the devotee aligns Linga-puja with inner consecration—purifying the pashu (soul) to approach Pati (the Lord).

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

Shiva is portrayed as both transcendent ascetic (sky-clad, matted-haired) and immanent grace (lotus-handed, auspiciously radiant), indicating the Siddhanta view of Pati as simultaneously beyond qualities yet revealing Himself through compassionate, luminous presence.

What ritualistic or Yogic practice is highlighted here?

The key emphasis is dīkṣā (initiatory consecration) as the doorway to Pashupata-oriented discipline—turning worship from mere outer rite into a transformative practice that loosens pāśa (bondage) through Shiva’s grace.