Shloka 7

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

स एवं परमेशानः स्वयं च वरयिष्यति वरदे येन सृष्टासि न विना यस्त्वयांबिके

Transliteration

sa evaṃ parameśānaḥ svayaṃ ca varayiṣyati varade yena sṛṣṭāsi na vinā yastvayāṃbike

Translation

That very Parameśāna—the Supreme Lord, self-sovereign—will Himself choose and grant the boon, O bestower of boons. For it is by Him that you were manifested; and without you, O Ambikā, He does not act.

Word by Word

• saḥ: He

• evaṁ: thus/indeed

• parameśānaḥ: the Supreme Lord (Shiva as Pati)

• svayam: Himself

• ca: and

• varayiṣyati: will choose/will select (as a boon or as the object of granting)

• varade: O giver of boons (address to the Goddess)

• yena: by whom

• sṛṣṭā asi: you have been created/manifested

• na: not

• vinā: without

• yaḥ: who

• tvayā: with you/through you

• ambike: O Ambikā (Mother Goddess)

Speaker

Suta Goswami (narrating an internal Shaiva theological passage about Shiva and Ambika)

Characters & Entities

• Shiva
• Parvati

FAQs

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

It frames Shiva as Parameśāna (Pati) whose grace grants boons, while affirming that His power operates inseparably with Ambikā—so Linga worship implicitly honors Shiva together with Shakti.

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

Shiva is presented as the supreme autonomous Lord who personally bestows results (phala) and boons, yet remains non-dual in function with Shakti—highlighting sovereignty (aiśvarya) and compassionate grace (anugraha).

What ritualistic or Yogic practice is highlighted here?

The verse implies the primacy of anugraha in sādhanā: in Pashupata-oriented worship and yoga, siddhi and liberation arise not merely from effort, but from Pati’s boon granted through Shakti’s active presence.