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Skanda Purana — Mahesvara Khanda, Shloka 45

आर्यासनगता साध्वी शुशुभे मितभाषिणी । संस्तूयमाना मुनिभिः सिद्धचारणपन्नगैः

āryāsanagatā sādhvī śuśubhe mitabhāṣiṇī | saṃstūyamānā munibhiḥ siddhacāraṇapannagaiḥ

Assise sur un siège noble, la dame vertueuse, mesurée dans ses paroles, resplendissait. Les munis, les Siddhas, les Cāraṇas et les Nāgas la célébraient.

आर्यासनगताseated on the noble seat
आर्यासनगता:
Visheshana (विशेषण)
TypeAdjective
Rootआर्य + आसन + गम् (धातु)
Formकृदन्तः—क्त (past participle) ‘गता’; स्त्रीलिङ्ग, प्रथमा, एकवचन; तत्पुरुषः—आर्यस्य/आर्यं आसनं (noble seat) तत्र गता (gone to the noble seat)
साध्वीthe virtuous woman
साध्वी:
Karta (कर्ता)
TypeNoun
Rootसाध्वी (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
शुशुभेshone
शुशुभे:
Kriya (क्रिया)
TypeVerb
Rootशुभ् (धातु)
Formलिट्-लकार (Perfect), प्रथमपुरुष, एकवचन, आत्मनेपदम्; धातु: शुभ् (to shine, to be splendid)
मितभाषिणीsoft/measure-spoken
मितभाषिणी:
Visheshana (विशेषण)
TypeAdjective
Rootमित + भाषिन् (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; तत्पुरुषः—मितं भाषते इति (one who speaks measuredly)
संस्तूयमानाbeing praised
संस्तूयमाना:
Visheshana (विशेषण)
TypeAdjective
Rootसम् (उपसर्ग) + स्तु (धातु)
Formकृदन्तः—शानच्/मान (present passive participle) ‘संस्तूयमान’; स्त्रीलिङ्ग, प्रथमा, एकवचन; कर्मणि (being praised)
मुनिभिःby sages
मुनिभिः:
Karana (करण)
TypeNoun
Rootमुनि (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन
सिद्धचारणपन्नगैःby Siddhas, Cāraṇas, and Nāgas
सिद्धचारणपन्नगैः:
Karana (करण)
TypeNoun
Rootसिद्ध + चारण + पन्नग (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन; द्वन्द्व-समासः (इतरेतर-द्वन्द्व)—सिद्धाः च चारणाः च पन्नगाः च

Narrator (contextually Sūta/Lomaharṣaṇa addressing sages in Māheśvarakhaṇḍa)

Tirtha: Kedāra

Type: kshetra

Scene: Pārvatī sits on an elevated noble seat, radiant yet modest; around her, sages, Siddhas, Cāraṇas, and Nāgas form layered circles of praise, suggesting multiple realms converging.

P
Pārvatī (implied)
M
Munis
S
Siddhas
C
Cāraṇas
P
Pannagas/Nāgas

FAQs

The Devī embodies noble conduct—dignity, restraint in speech, and worthiness of praise from all spiritual orders.

The Kedārakhaṇḍa context situates the praise within Kedāra’s sacred milieu, though the verse itself is not a tirtha-eulogy.

No explicit ritual; it reflects stuti (praise) as a devotional response to divine presence.