रक्तकल्पे वामदेवदर्शनं चतुर्कुमारोत्पत्तिः
रक्तमाल्याम्बरधरो रक्तनेत्रः प्रतापवान् स तं दृष्ट्वा महात्मानं कुमारं रक्तवाससम्
raktamālyāmbaradharo raktanetraḥ pratāpavān sa taṃ dṛṣṭvā mahātmānaṃ kumāraṃ raktavāsasam
Nakasuot ng pulang kuwintas ng bulaklak at pulang kasuotan, mapula ang mga mata at naglalagablab sa karangalan; minasdan ni Brahmā ang dakilang-loob na Kumāra na nakadamit din ng pula.
Suta Goswami (narrating to the sages of Naimisharanya)
The verse emphasizes auspicious darśana—recognizing sacred presence through iconographic signs (red garlands/robes, tejas). In Linga worship, such markers train the devotee (paśu) to perceive the Pati’s grace through form and symbolism, preparing the mind for steady pūjā and inner absorption.
Though not naming Shiva directly, the imagery of tejas (pratāpa) and the exalted “mahātmā” points to the Shaiva sense of divinity as luminous, awe-inspiring presence. Shiva-tattva is known by its self-revealing radiance that draws the bound soul (paśu) away from pāśa (bondage) toward reverent recognition.
The key practice implied is darśana with bhāva—cultivating focused, reverential attention to sacred signs. This aligns with Pāśupata orientation: disciplined perception and remembrance of the Lord’s attributes as a support for mantra, pūjā, and meditative steadiness.