Shloka 66

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

काली तदा कालनिशाप्रकाशं शूलं कपालाभरणा करेण प्रकम्पयन्ती च तदा सुरेन्द्रान् महासुरासृङ्मधुपानमत्ता

Transliteration

kālī tadā kālaniśāprakāśaṃ śūlaṃ kapālābharaṇā kareṇa prakampayantī ca tadā surendrān mahāsurāsṛṅmadhupānamattā

Translation

Então Kālī—adornada com crânios—brandiu em sua mão o tridente, fulgurante como a noite escura do Tempo; embriagada ao beber o sangue, doce como mel, dos grandes Asuras, fez tremer até os senhores dos Devas.

Word by Word

• काली (kālī): Kālī, the fierce form of Śakti

• तदा (tadā): then

• काल-निशा-प्रकाशम् (kāla-niśā-prakāśam): shining like the night of Time / death-dark radiance

• शूलम् (śūlam): trident

• कपाल-आभरणा (kapāla-ābharaṇā): adorned with skulls

• करेण (kareṇa): with (her) hand

• प्रकम्पयन्ती (prakampayantī): causing to tremble, shaking

• च (ca): and

• तदा (tadā): then

• सुर-इन्द्रान् (surendrān): the Indras among the Devas, lords of the gods

• महा-असुर-आसृक् (mahā-asura-āsṛk): the blood of great Asuras

• मधु-पान-मत्ता (madhu-pāna-mattā): intoxicated by drinking (as if) honey

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Kali
• Devas
• Asuras
• Shakti

FAQs

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

It presents Śakti as the active power (Śiva-śakti) that protects dharma; in Linga-upāsanā, the Linga is Pati (Śiva) and Kālī signifies His dynamic śakti that cuts pasha (bondage) through fierce grace.

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

Though Kālī is foregrounded, her imagery—Time (kāla), trident, and fearlessness—points to Śiva-tattva as the Lord of Time and death-transcendence; the terrifying form is a compassionate function that subdues adharma and liberates the pashu from pasha.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes vīra-bhāva (heroic, fear-transcending contemplation) and the śūla symbolism—piercing the three impurities/bonds—supporting a Pāśupata orientation of inner renunciation and steadfastness rather than a specific external pūjā-vidhi.