Shloka 149

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

यथा देवा भवं दृष्ट्वा प्रीतिकण्टकितत्वचः नियोगाद्वज्रिणो मूर्ध्नि पुष्पवर्षं च खेचराः

Transliteration

yathā devā bhavaṃ dṛṣṭvā prītikaṇṭakitatvacaḥ niyogādvajriṇo mūrdhni puṣpavarṣaṃ ca khecarāḥ

Translation

ထို့နောက် ဒေဝတားတို့သည် ဘဝ (ရှီဝ) ကို မြင်သော် ဝမ်းမြောက်ခြင်းကြောင့် ကိုယ်အရေပြားတုန်လှုပ်လာကြ၏။ ထို့ပြင် ဝဇ္ဇရကိုင်ရှင် (အိန္ဒြာ) ၏ အမိန့်အတိုင်း ကောင်းကင်သွားသတ္တဝါတို့က သူ၏ ဦးခေါင်းပေါ်သို့ ပန်းမိုးရွာချကြသည်။

Word by Word

• yathā: thus/as

• devāḥ: the gods

• bhavam: Bhava (Śiva)

• dṛṣṭvā: having seen

• prīti: joy/delight

• kaṇṭakita-tvacaḥ: with skin bristling (thrilled, gooseflesh)

• niyogāt: by the command/order

• vajriṇaḥ: of the Vajra-bearer (Indra)

• mūrdhni: upon the head

• puṣpa-varṣam: a shower/rain of flowers

• ca: and

• khecarāḥ: sky-goers (celestial beings such as gandharvas/vidyādharas)

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Indra
• Devas
• Khecaras

FAQs

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

It models the core upacāra of honoring Śiva—puṣpa (flowers) offered with bhakti—showing that even the devas respond to Śiva-darśana with reverence, a template for Liṅga-pūjā as devotion to Pati (the Lord).

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

Śiva is presented as Bhava, the awe-inspiring yet grace-giving Pati whose mere presence evokes spontaneous bliss (gooseflesh), indicating a transformative darśana that loosens pasha (bondage) in the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

Ritually, it highlights flower-offering (puṣpavarṣa/pushpāñjali) as an act of honor; yogically, it points to bhakti-born rapture as a sign of inner receptivity in the Śaiva path (Pāśupata-oriented devotion leading toward grace).