Shloka 3

रक्तकल्पे वामदेवदर्शनं चतुर्कुमारोत्पत्तिः

Devanagari script

रक्तमाल्याम्बरधरो रक्तनेत्रः प्रतापवान् स तं दृष्ट्वा महात्मानं कुमारं रक्तवाससम्

Transliteration

raktamālyāmbaradharo raktanetraḥ pratāpavān sa taṃ dṛṣṭvā mahātmānaṃ kumāraṃ raktavāsasam

Translation

身披赤色花鬘与赤衣，双目微赤，威光炽盛；梵天见到那位大心的童子（Kumāra），亦着赤色袍服。

Word by Word

• रक्त (rakta): red

• माल्या (mālyā): garland

• अम्बर (ambara): garment/cloth

• धरो (dharaḥ): wearing/bearing

• रक्तनेत्रः (raktanetraḥ): red-eyed

• प्रतापवान् (pratāpavān): radiant, mighty in splendor

• स (sa): he

• तं (taṃ): him

• दृष्ट्वा (dṛṣṭvā): having seen

• महात्मानं (mahātmānaṃ): great-souled, exalted one

• कुमारं (kumāraṃ): the Kumāra (youth-sage)

• रक्तवाससम् (raktavāsasam): wearing red garments

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Kumara

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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.