Shloka 16

पीतवासा-कल्पः, माहेश्वरी-दर्शनम्, रौद्री-गायत्री, महायोगेन अपुनर्भवः

Devanagari script

ततो ऽस्य पार्श्वतो दिव्याः प्रादुर्भूताः कुमारकाः पीतमाल्यांबरधराः पीतस्रगनुलेपनाः

Transliteration

tato 'sya pārśvato divyāḥ prādurbhūtāḥ kumārakāḥ pītamālyāṃbaradharāḥ pītasraganulepanāḥ

Translation

随后，在祂两侧显现出神圣的童子侍从（kumāraka）——身披黄衣、佩黄鬘，复以黄色花冠与芬芳涂香庄严；此乃主宰帕提（Pati）于神圣威力的展开中，显现其吉祥眷属之相。

Word by Word

• tataḥ: then

• asya: of him/His

• pārśvataḥ: from the sides/at the flanks

• divyāḥ: divine, celestial

• prādurbhūtāḥ: became manifest, appeared

• kumārakāḥ: youthful boys, divine youths (attendants)

• pīta: yellow

• mālya: garland

• aṃbara: garment, cloth

• dharāḥ: wearing, bearing

• pītasrag: having yellow wreaths/flower-strings

• anulepanāḥ: smeared with unguents, anointed with fragrant paste

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Kumarakas

FAQs

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

It presents the Linga-centered revelation as not merely an abstract sign, but as the living presence of Pati whose auspicious energy expresses itself through a divine retinue—supporting the idea that worship invokes both the Lord and His sacred order (gaṇa).

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

Shiva-tattva is shown as self-manifesting (svayaṃ-prādurbhāva): from the Lord’s presence arises a luminous company, indicating His sovereignty (aiśvarya) and the spontaneous radiance of His śakti that organizes creation and protection.

What ritualistic or Yogic practice is highlighted here?

The imagery of garlands, garments, and anointing points to upacāras in Shiva-pūjā (offerings and adornment), reminding practitioners that devotion (bhakti) and purity of presentation accompany Pashupata-oriented discipline toward loosening pāśa (bondage).