Shloka 6

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

ज्येष्ठा ह्यपर्णा ह्यनुजा चैकपर्णा शुभानना तृतीया च वरारोहा तथा चैवैकपाटला

Transliteration

jyeṣṭhā hyaparṇā hyanujā caikaparṇā śubhānanā tṛtīyā ca varārohā tathā caivaikapāṭalā

Translation

هي الكبرى—أپَرْنا (Aparṇā). وهي أيضًا الصغرى—إيكَپَرْنا (Ekaparṇā)، ذاتُ الوجهِ المبارك. وهي الثالثة؛ ذاتُ الفخذين الجميلين؛ وكذلك هي إيكَپاطَلا (Ekapāṭalā).

Word by Word

• jyeṣṭhā: the eldest/foremost

• hi: indeed

• aparṇā: Aparṇā (the leafless ascetic form of the Goddess)

• anujā: the younger sister/younger one

• ca: and

• ekaparṇā: Ekaparṇā (the one-leaf form

• śubhānanā: auspicious-faced/beautiful-visaged

• tṛtīyā: the third one

• varārohā: the noble/fair-thighed one

• tathā: thus/likewise

• ca eva: and indeed

• ekapāṭalā: Ekapāṭalā (single pātalā/rose-blossom form

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Parvati
• Shakti
• Devi

FAQs

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

It links Linga-upasana to Shakti-nama-smaraṇa: the Linga is Pati (Shiva), and these names praise the inseparable Shakti through whom grace and auspiciousness flow in worship.

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

By enumerating Shakti’s forms (Aparṇā, Ekaparṇā, etc.), it implies Shiva-tattva is never isolated—Pati is realized together with His power (Shakti), which manifests as austerity, beauty, and beneficence.

What ritualistic or Yogic practice is highlighted here?

Devi-nāma-japa within Shaiva practice: reciting these epithets as part of puja or contemplative remembrance supports Pashupata-oriented inner purification, loosening pasha (bondage) for the pashu (soul).