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
Sau khi thọ hưởng những lạc thú vô cùng phong phú, cả trong các cảnh giới của các Prajāpati, người ấy đạt đến địa vị của Phạm Thiên (Brahmā); và tại đó, người ấy hoan lạc cùng một trăm tiên nữ.
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.