Shloka 15

गिरिजातपः-परीक्षा तथा सप्तर्षि-आह्वानम्

Girijā’s Austerity-Test and the Summoning of the Seven Sages

Devanagari script

मां पतिं प्राप्तुकामा हि सा सखीसेविता द्विजाः । सर्वान्कामान्विहायान्यान्परं निश्चयमागता

Transliteration

māṃ patiṃ prāptukāmā hi sā sakhīsevitā dvijāḥ | sarvānkāmānvihāyānyānparaṃ niścayamāgatā

Translation

يا أيها البراهمة، وقد أحاطت بها رفيقاتها في الخدمة، فإنها—إذ رغبت أن تنالني زوجًا—تركت سائر الرغبات الدنيوية، وبلغت العزم الأعلى الثابت الذي لا يتزعزع.

Word by Word

• माम्: me
• माम्: कर्म (Object/कर्म)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम, द्वितीया, एकवचन — Accusative singular

• पतिम्: (as) husband
• पतिम्: कर्म (Object/कर्म)
• Type: Noun
• Root: पति (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, एकवचन — Accusative singular

• प्राप्तुकामा: desiring to obtain
• प्राप्तुकामा: कर्तृसम्बन्धी विशेषण (Adjectival to subject)
• Type: Adjective
• Root: प्र- + आप् (धातु) → प्राप्तु (तुमुन्) + काम (प्रातिपदिक)
• Form: तत्पुरुष (उपपद-समास: ‘प्राप्तुं कामा’), स्त्रीलिङ्ग, प्रथमा, एकवचन — qualifying सा

• हि: indeed
• हि: सम्बन्धसूचक (Discourse particle)
• Type: Indeclinable
• Root: हि (अव्यय)
• Form: निपात (particle/emphasis)

• सा: she
• सा: कर्ता (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन — Nominative singular

• सखीसेविता: attended by a friend
• सखीसेविता: कर्तृसम्बन्धी विशेषण (Adjectival to subject)
• Type: Adjective
• Root: सखी (प्रातिपदिक) + सेवित (सेव् धातु, क्त)
• Form: तत्पुरुष (तृतीया-तत्पुरुष: ‘सख्याः सेविता’ = served/attended by a friend), क्त-प्रत्ययान्त, स्त्रीलिङ्ग, प्रथमा, एकवचन — qualifying सा

• द्विजाः: O Brahmins / the twice-born
• द्विजाः: सम्बोधन/उद्देश्य (Address/Reference)
• Type: Noun
• Root: द्विज (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन — Nominative plural (addressing/mentioning Brahmins)

• सर्वान्: all
• सर्वान्: कर्मसम्बन्धी विशेषण (Adjectival to object)
• Type: Adjective
• Root: सर्व (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, बहुवचन — qualifying कामान्

• कामान्: desires
• कामान्: कर्म (Object/कर्म)
• Type: Noun
• Root: काम (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, बहुवचन — Accusative plural

• विहाय: having abandoned
• विहाय: पूर्वकाल (Prior action)
• Type: Indeclinable
• Root: वि- + हा (धातु) → विहाय (क्त्वान्त)
• Form: क्त्वा-प्रत्ययान्त अव्यय (gerund/absolutive)

• अन्यान्: other
• अन्यान्: कर्मसम्बन्धी विशेषण (Adjectival to object)
• Type: Adjective
• Root: अन्य (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, बहुवचन — qualifying कामान् (understood)

• परम्: supreme, highest
• परम्: कर्मसम्बन्धी विशेषण (Adjectival to object)
• Type: Adjective
• Root: पर (प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग, द्वितीया, एकवचन — qualifying निश्चयम्

• निश्चयम्: resolve, determination
• निश्चयम्: कर्म (Object/कर्म)
• Type: Noun
• Root: निश्चय (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, एकवचन — Accusative singular

• आगता: came / reached
• आगता: क्रिया (Action/क्रिया)
• Type: Verb
• Root: आ- + गम् (धातु) → आगत (कृदन्त, क्त)
• Form: क्त-प्रत्ययान्त भूतकृत् (past participle used as finite), स्त्रीलिङ्ग, प्रथमा, एकवचन — ‘she came/arrived’

Speaker

Lord Shiva (narrated within the Rudrasaṃhitā context to the sages via Sūta)

Shaiva Theology

Tattva Level: pashu

Shiva Form: Umāpati

Jyotirlinga Context

Sthala Purana: This verse functions as an inner ‘kṣetra’ of tapas: Pārvatī’s ekāgratā (single-point resolve) to attain Śiva as pati. It is not tied to a specific Jyotirliṅga origin episode.

Significance: Models the pilgrim’s renunciation of secondary desires (anya-kāma-tyāga) and the focusing of intention on Śiva alone, held in Śaiva Siddhānta as a prerequisite for ripening toward grace (anugraha).

Shakti Dimension

Shakti Form: Pārvatī

Role: liberating

Characters & Entities

• Shiva
• Parvati

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It highlights ekāgratā (one-pointedness): when devotion fixes on Pati—Śiva—as the highest aim, lesser desires are renounced, and the seeker gains firm niścaya that supports tapas and grace.

How does this verse relate to the worship of the Linga or Saguna Shiva?

Parvati’s resolve exemplifies Saguna-upāsanā: choosing Śiva as the personal Lord to be attained. In Linga worship, the same focused commitment—free from competing desires—stabilizes pūjā and draws Śiva’s anugraha (grace).

What ritualistic or meditative practice is suggested here?

The takeaway is vrata and japa with firm resolve—especially Panchākṣarī japa (Om Namaḥ Śivāya) and disciplined worship—performed with renunciation of distracting desires and sustained single-minded devotion.