Shloka 61

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

पादयोः स्थापयामास मालां दिव्यां सुगन्धिनीम् साधु साध्विति सम्प्रोच्य तया तत्रैव चार्चितम्

Transliteration

pādayoḥ sthāpayāmāsa mālāṃ divyāṃ sugandhinīm sādhu sādhviti samprocya tayā tatraiva cārcitam

Translation

Dia meletakkan kalungan ilahi yang harum di kaki Tuhan. Sambil berseru, “Sādhu, sādhu!”, dia menyembah-Nya di situ juga—memuliakan Pati (Śiva) melalui khidmat di kaki-Nya, pintu bagi paśu meleraikan pāśa.

Word by Word

• पादयोः: at (His) feet

• स्थापयामास: she placed/installed

• मालाम्: garland

• दिव्याम्: divine/heavenly

• सुगन्धिनीम्: fragrant

• साधु साधु इति: “good, good / well done, well done”

• सम्प्रोच्य: having said/proclaimed

• तया: by her

• तत्र एव: right there/then and there

• च: and

• आर्चितम्: was worshipped / she worshipped (performed arcana)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; internal scene describes a female devotee performing worship)

Characters & Entities

• Shiva

FAQs

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

It highlights a core upacāra of Śiva/Liṅga-pūjā—placing a fragrant garland and performing immediate arcana—showing that heartfelt offerings at the Lord’s feet are valid worship that purifies the pashu and turns it toward Pati.

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

Śiva is implied as the supreme Pati worthy of pāda-sevā; His feet function as the refuge where bondage (pāśa) begins to dissolve through devotion, praise, and reverent service.

What ritualistic or Yogic practice is highlighted here?

A simple but complete pūjā-act: offering a mālā (garland) with fragrance and performing arcana on the spot; yogically, it emphasizes humility and surrender (śaraṇāgati) as a Pāśupata-aligned inner discipline.