Shloka 39

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

पद्मप्रभाः पद्ममुखाः पद्मपत्त्रनिभेक्षणाः पद्मपत्त्रसुगन्धाश् च जायन्ते भवभाविताः

Transliteration

padmaprabhāḥ padmamukhāḥ padmapattranibhekṣaṇāḥ padmapattrasugandhāś ca jāyante bhavabhāvitāḥ

Translation

Ang mga nilalang na sa loob-loob ay napupuno ni Bhava (Śiva), ang Pati, ay isinisilang na maningning na gaya ng lotus—mukhang lotus, matang tulad ng talulot ng lotus, at mabango na parang mga talulot—ipinapakita ang kadalisayang sumisibol kapag ang paśu ay nahipo ng biyaya ng Panginoon.

Word by Word

• पद्म-प्रभाः: lotus-radiant, shining like a lotus

• पद्म-मुखाः: lotus-faced

• पद्म-पत्त्र-निभ-ईक्षणाः: having eyes like lotus petals

• पद्म-पत्त्र-सुगन्धाः: possessing the sweet fragrance of lotus petals

• च: and

• जायन्ते: are born/come into being

• भव-भाविताः: those infused/imbued with Bhava (Śiva), those contemplated and transformed by Śiva

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya, describing the फल (result) of Bhava/Śiva-contemplation)

Characters & Entities

• Shiva

FAQs

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

It presents the फल of Śiva-oriented bhāvanā: when the paśu becomes Bhava-bhāvita (pervaded by Śiva through devotion and worship of the Liṅga), purity manifests outwardly as lotus-like radiance, symbolizing sanctification by Pati’s grace.

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

Śiva is implied as Bhava—the transforming Pati whose presence refines the paśu beyond pाश (bondage). The lotus imagery points to Śiva-tattva as purity, luminosity, and auspiciousness that can permeate embodied existence.

What ritualistic or Yogic practice is highlighted here?

Bhava-bhāvanā—steady contemplation and devotion to Śiva (commonly supported by Liṅga-pūjā, japa, and Pāśupata-oriented discipline)—is highlighted as the practice that produces inner purification reflected as auspicious qualities.