Shloka 10

रक्तकल्पे वामदेवदर्शनं चतुर्कुमारोत्पत्तिः

Devanagari script

ब्रह्मण्या ब्रह्मणस्तुल्या वीरा अध्यवसायिनः रक्तांबरधराः सर्वे रक्तमाल्यानुलेपनाः

Transliteration

brahmaṇyā brahmaṇastulyā vīrā adhyavasāyinaḥ raktāṃbaradharāḥ sarve raktamālyānulepanāḥ

Translation

ସେମାନେ ବ୍ରହ୍ମଶକ୍ତିର ଉପାସକ, ବ୍ରହ୍ମାଙ୍କ ସମାନ, ବୀର ଓ ଦୃଢ଼ସଙ୍କଳ୍ପୀ ଥିଲେ। ସମସ୍ତେ ଲାଲ ବସ୍ତ୍ର ପିନ୍ଧି, ଲାଲ ମାଳା ଧାରଣ କରି, ଲାଲ ଅନୁଲେପନରେ ଶୋଭିତ ଥିଲେ।

Word by Word

• ब्रह्मण्याः (brahmaṇyāḥ): devoted to Brahman/sacred order

• ब्रह्मणः (brahmaṇaḥ): of Brahmā/of Brahman

• तुल्याः (tulyāḥ): equal/comparable

• वीराः (vīrāḥ): heroes/valiant ones

• अध्यवसायिनः (adhyavasāyinaḥ): determined/resolute

• रक्ताम्बरधराः (raktāṃbara-dharāḥ): wearing red garments

• सर्वे (sarve): all

• रक्तमाल्य-अनुलेपनाः (rakta-mālya-anulepanāḥ): having red garlands and red anointing/unguents

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Shiva

FAQs

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

It highlights the sacred iconography surrounding Shiva’s retinue—red garments, garlands, and unguents—signaling energized devotion (śakti) and ritual auspiciousness that often accompanies Linga-pūjā offerings.

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

By portraying Shiva’s attendants as brahmaṇya and “equal to Brahmā,” the verse implies Shiva’s supremacy and all-pervading authority as Pati, whose sphere includes and transcends the creator’s domain.

What ritualistic or Yogic practice is highlighted here?

The verse points to pūjā-lakṣaṇa (ritual marks) such as anulepana (anointing) and mālya (garlanding); in a Pāśupata frame, these external signs mirror inner resolve (adhyavasāya) and disciplined dedication to Pati.