Shloka 16

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

आलिङ्ग्याघ्राय सम्पूज्य पुत्रीं साक्षात्तपस्विनीम् दुहितुर्देवदेवेन न जानन्नभिमन्त्रितम्

Transliteration

āliṅgyāghrāya sampūjya putrīṃ sākṣāttapasvinīm duhiturdevadevena na jānannabhimantritam

Translation

ພຣະອົງໄດ້ກອດ ດົມກິ່ນທີ່ສີສະ ແລະ ບູຊາຢ່າງຄົບຖ້ວນ—ລູກສາວຂອງຕົນ ຜູ້ເປັນຕະປະສະວິນີຢ່າງແທ້ຈິງ. ແຕ່ພຣະອົງບໍ່ຮູ້ວ່າ ນາງໄດ້ຮັບການອະພິມັນຕຣະ/ອະພິເສກ ໂດຍພຣະເຈົ້າແຫ່ງເຈົ້າທັງປວງ ເພາະເທວະເທວະໄດ້ປິດບັງໄວ້ຈາກທ່ານ।

Word by Word

• आलिङ्ग्य: having embraced

• आघ्राय: having smelled (her head/forehead) affectionately

• सम्पूज्य: having worshipped/honoured completely

• पुत्रीम्: the daughter

• साक्षात्: directly, manifestly

• तपस्विनीम्: an ascetic woman, one rich in tapas

• दुहितुः: of (his) daughter

• देवदेवेन: by the God of gods (Shiva)

• न: not

• जानन्: knowing/recognizing

• अभिमन्त्रितम्: consecrated/empowered by mantra, ritually sanctified

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It highlights that true sanctity (abhimantrita-śakti) comes from Shiva’s empowerment; external honor is incomplete unless one recognizes the Lord’s consecrating presence behind the rite.

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

Shiva appears as Deva-deva who both reveals and veils (anugraha and tirodhāna), controlling recognition and spiritual insight so the bound soul (pashu) learns dependence on Pati.

What ritualistic or Yogic practice is highlighted here?

The verse points to mantra-consecration (abhimantrita) and tapas as the inner power; in Pashupata terms, purification arises from Shiva’s grace, not merely from social or familial perception.