Shloka 142
Agastya Arghya Rite and the Gaurī & Sārasvata Vows
with Origin Narratives and Merit Statements
आनंदिन्यै कटिं देव्याः शूलिनश्शूलपाणये । माधव्यै च तथा नाभिमथ शंभोर्भवाय वै
ānaṃdinyai kaṭiṃ devyāḥ śūlinaśśūlapāṇaye | mādhavyai ca tathā nābhimatha śaṃbhorbhavāya vai
ມອບແອວຂອງເທວີແດ່ ອານັນດິນີ; ມອບຕຣີສູນໃນພຣະຫັດແດ່ພຣະສິວະຜູ້ຖືຕຣີສູນ (ຊູລະປານີ). ແລະມອບສະດືແດ່ ມາທະວີ—ແທ້ຈິງແດ່ ພະວະ ສັມພູ (ພຣະສິວະ)
Unspecified narrator (context-dependent; likely within the Pulastya–Bhīṣma narration frame in Sṛṣṭikhaṇḍa)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Sandhi Resolution Notes: शूलिनश्शूलपाणये = शूलिनः + शूलपाणये (विसर्ग-सन्धि: ः + श → श्श). शंभोर्भवाय = शम्भोः + भवाय (विसर्ग-सन्धि: ः + भ → र्भ).
FAQs
Purāṇic style often piles epithets to emphasize different aspects of the same deity—here, Śiva as the trident-bearing Lord, the auspicious one (Śambhu), and the cosmic becoming/existence (Bhava).
It reads like a cataloging or allocation of divine attributes/body-parts and insignia, a common Purāṇic technique used in creation-era descriptions and iconographic/theological enumeration.
Primarily theology and iconography: it identifies divine aspects and insignia rather than giving a direct moral injunction, though it indirectly reinforces reverence for the Devī and Śiva through detailed sacred description.