Shloka 36

शिवसतीविवाहोत्तरलीला — Post‑marital Līlā of Śiva and Satī

Devanagari script

चारु पावकचर्चित्सु सुस्वराश्चूतशालिनः । बभुर्मदनबाणौघपर्यंकमदनावृताः

Transliteration

cāru pāvakacarcitsu susvarāścūtaśālinaḥ | babhurmadanabāṇaughaparyaṃkamadanāvṛtāḥ

Translation

その麗しい林苑は、火の光のやわらかな温もりに触れ、妙なる音に満ち、芒果の木々も繁っていた。そこでは、カーマの無数の矢が寝台となって敷き広げられたかのように、万物が欲の力に覆われ、遍く染められているようであった。

Word by Word

• चारु: beautiful
• चारु: विशेषण (Viśeṣaṇa/Qualifier)
• Type: Adjective
• Root: चारु (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (Nom/Acc), एकवचन; क्रियाविशेषणवत्/विशेषण (qualifier)

• पावकचर्चित्सु: in those brightened by fire
• पावकचर्चित्सु: अधिकरण (Adhikaraṇa/Location; in/among)
• Type: Adjective
• Root: पावक + चर्चित (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी (7th/Locative), बहुवचन; तत्पुरुष: ‘पावकेन चर्चित’ = ‘touched/brightened by fire’

• सुस्वराः: melodious
• सुस्वराः: कर्ता (Kartā/Subject-qualifier)
• Type: Adjective
• Root: सु + स्वर (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; कर्मधारय: ‘सु-स्वर’ = ‘very melodious’

• चूतशालिनः: rich in mango trees
• चूतशालिनः: कर्ता (Kartā/Subject-qualifier)
• Type: Adjective
• Root: चूत + शालिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; तत्पुरुष: ‘चूतैः शालिनः’ = ‘abounding in mango trees’

• बभुः: were/appeared
• बभुः: क्रिया (Kriyā/Verb)
• Type: Verb
• Root: भू (धातु)
• Form: लिट् (Perfect), प्रथमपुरुष (3rd person), बहुवचन

• मदनबाणौघपर्यङ्कमदनावृताः: covered with love, as if by a couch of Cupid’s arrows
• मदनबाणौघपर्यङ्कमदनावृताः: कर्ता (Kartā/Subject-qualifier)
• Type: Adjective
• Root: मदन + बाण + ओघ + पर्यङ्क + मदन + आवृत (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; बहुव्रीहि (बहुपदसमास): ‘मदनबाणौघः पर्यङ्कः (इव) येषाम्, मदनेन आवृताः’ (covered/filled with love, as if with a bed of Cupid’s arrow-flood)

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pashu

Shiva Form: Mahadeva

Shakti Dimension

Shakti Form: Satī

Role: creative

Ritual Elements

Offering: dipa

Characters & Entities

• Madana (Kama)

FAQs

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

The verse paints how external beauty and pleasant sensations can intensify kāma (desire). In a Shaiva Siddhanta lens, it highlights the binding power of pasha (bondage) through passion, implying that devotion and discernment are needed to keep the mind oriented toward Pati (Shiva), the liberator.

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

By showing how the world can become ‘covered by desire,’ it indirectly points to the stabilizing refuge of Saguna Shiva worship (including Linga worship): turning the senses inward through pūjā, mantra, and remembrance so that attraction does not become bondage.

What ritualistic or meditative practice is suggested here?

A practical takeaway is sense-restraint supported by japa of the Panchakshara mantra (Om Namaḥ Śivāya) and steady daily worship; these disciplines cool the mind when it is inflamed by desire and redirect attention to Shiva.