Shloka 90
भस्म-प्रकार-त्रिपुण्ड्र-धारण-विधिः
Types of Bhasma and the Method of Wearing Tripuṇḍra
महदेवश्च रेखायाः प्रथमायाश्च देवता । विज्ञेया मुनिशार्दूलाः शिवदीक्षापरायणैः
mahadevaśca rekhāyāḥ prathamāyāśca devatā | vijñeyā muniśārdūlāḥ śivadīkṣāparāyaṇaiḥ
ఓ మునిశార్దూలులారా! శివదీక్షలో పరాయణులైనవారు తెలుసుకోవలసింది—మొదటి రేఖకు అధిదేవుడు మహాదేవుడే।
Suta Goswami (narrating to the sages at Naimisharanya, consistent with the Purana’s discourse style in this section)
Tattva Level: pati
Shiva Form: Mahādeva
Jyotirlinga: Viśvanātha
Sthala Purana: As Viśveśvara/Viśvanātha of Kāśī, Śiva is famed as the lord who grants taraka (liberating) grace; this verse’s Mahādeva-as-presiding-deity aligns with Kāśī’s bhukti-mukti promise in Śaiva-Paurāṇic tradition.
Significance: Darśana and worship are traditionally held to grant both prosperity and liberation; Kāśī is especially linked with mokṣa through Śiva’s grace.
Shakti Form: Pārvatī
Role: liberating
FAQs
It affirms that Śaiva ritual marks are not merely external symbols: the first rekhā is sanctified by Mahādeva Himself, reminding the initiated devotee that all worship and identity are rooted in Pati (Śiva), the supreme Lord.
By assigning Mahādeva as the presiding deity of the first ritual line, the text ties the devotee’s embodied practice to Saguna Śiva worship—approaching Śiva through consecrated forms, disciplines, and signs that support steady Linga-upāsanā.
It points to Śiva-dīkṣā-based observance: maintaining Śaiva marks/rekhās with reverence, and inwardly remembering Mahādeva while applying or contemplating the first line—ideally alongside japa of the Pañcākṣarī (Om Namaḥ Śivāya).