Shloka 27

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

मालां गृह्य जया तस्थौ सुरद्रुमसमुद्भवाम् विजया व्यजनं गृह्य स्थिता देव्याः समीपगा

Transliteration

mālāṃ gṛhya jayā tasthau suradrumasamudbhavām vijayā vyajanaṃ gṛhya sthitā devyāḥ samīpagā

Translation

Jaya mengambil kalungan bunga yang lahir dari suradruma, pohon hajat di alam dewa, lalu berdiri bersedia; dan Vijaya, memegang kipas, tetap dekat melayani Sang Dewi—itulah tertib khidmat yang memuliakan Śiva-Śakti.

Word by Word

• मालाम् (mālām): garland

• गृह्य (gṛhya): having taken/holding

• जया (jayā): Jaya (attendant)

• तस्थौ (tasthau): stood (ready)

• सुरद्रुम-समुद्भवाम् (suradruma-samudbhavām): arisen from the divine tree (celestial wish-fulfilling tree)

• विजया (vijayā): Vijaya (attendant)

• व्यजनम् (vyajanam): fan/chauri

• गृह्य (gṛhya): having taken

• स्थिता (sthitā): stood/remained

• देव्याः (devyāḥ): of/near the Goddess

• समीपगा (samīpagā): standing close by/attending.

Speaker

Suta Goswami (narrating the Purana to the sages; describing the Devi’s attendants within the Shiva-Shakti narrative)

Characters & Entities

• Devi
• Jaya
• Vijaya

FAQs

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

It highlights pūjā-sevā: garlands and respectful attendance are outer signs of inner reverence, aligning the pashu (devotee) toward the Pati (Śiva) through Shakti’s sanctifying presence.

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

By centering service to the Goddess in Śiva’s sphere, it implies Śiva-tattva as inseparable from Śakti—transcendent lordship expressed through auspicious order, grace, and devotional proximity.

What ritualistic or Yogic practice is highlighted here?

Upacāra-pūjā (honorific offerings) and disciplined sevā—an external ritual discipline that supports Pāśupata-style inner purification by reducing pasha (bondage) through devoted, orderly conduct.