Shloka 70
भस्म-प्रकार-त्रिपुण्ड्र-धारण-विधिः
Types of Bhasma and the Method of Wearing Tripuṇḍra
भुक्त्वा भोगान्सुविपुलान्प्रजेशानां पदेषु च । ब्रह्मणः पदमासाद्य तत्र कन्याशतं रमेत्
bhuktvā bhogānsuvipulānprajeśānāṃ padeṣu ca | brahmaṇaḥ padamāsādya tatra kanyāśataṃ ramet
ครั้นเสวยโภคะอันไพบูลย์ยิ่ง แม้ในฐานะแห่งเหล่าประชาบดีแล้ว ย่อมบรรลุถึงตำแหน่งแห่งพรหมา และ ณ ที่นั้นย่อมรื่นรมย์กับนางอัปสรทิพย์หนึ่งร้อยนาง।
Suta Goswami
Tattva Level: pasha
Shiva Form: Sadashiva
Sthala Purana: Not a Jyotirliṅga account; it depicts the apex of ‘bhoga’ rewards—Prajāpati realms and even Brahmā-loka—yet, in Siddhānta reading, such pleasures remain within māyā (pāśa) and thus exemplify tirodhāna: the concealment that keeps the soul oriented to enjoyment rather than final release.
Significance: Serves as a cautionary-phala layer: even exalted heavenly/creator-station enjoyments are not identical with mokṣa; encourages aiming for Śiva’s anugraha beyond Brahmā’s padam.
Offering: naivedya
FAQs
It highlights that meritorious practice can yield immense celestial enjoyments and even Brahmā’s station, but these are still results within saṁsāra; Śaiva Siddhānta points beyond such bhoga toward Shiva’s grace and true mokṣa.
In the Purāṇic frame, worship can grant higher worlds and lordly states; the verse implicitly contrasts reward-based devotion with Linga-centered devotion aimed at Pati (Shiva) as the supreme giver of liberation, not merely heavenly status.
The verse itself describes results rather than a specific rite; in Vidyeśvara teaching, such fruits are generally associated with disciplined Shiva-worship—especially Panchākṣarī japa (Om Namaḥ Śivāya) and Linga-pūjā—when performed with right intent.