Shloka 25

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

बन्दिभिः स्तूयमाना च स्थिता शैलसुता तदा सितातपत्रं रत्नांशुमिश्रितं चावहत्तथा

Transliteration

bandibhiḥ stūyamānā ca sthitā śailasutā tadā sitātapatraṃ ratnāṃśumiśritaṃ cāvahattathā

Translation

ထို့နောက် Śailasutā (ပါရဝတီ) သည် ဘန္ဒီတို့၏ ချီးမွမ်းသံကြားရင်း ထိုနေရာ၌ ရပ်နေကာ၊ ရတနာရောင်ခြည် ပေါင်းစပ်တောက်ပသော အဖြူရောင် မင်းထီးဖြင့် အရိပ်ပေးကာ လေယပ်ပေးခြင်းကိုလည်း ခံယူ၏။

Word by Word

• बन्दिभिः: by bards/panegyrists

• स्तूयमाना: being praised

• च: and

• स्थिता: stood/remaining

• शैलसुता: the daughter of the Mountain (Pārvatī)

• तदा: then

• सितातपत्रम्: a white parasol/royal umbrella

• रत्नांशुमिश्रितम्: mingled with the lustre (rays) of jewels

• च: and

• आवहत्: was carried/held (over her), shaded

• तथा: likewise/thus

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Parvati
• Shiva

FAQs

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

It frames Śiva’s worship as inseparable from honoring Śakti: the auspicious royal signs (praise, parasol, jeweled radiance) establish a devotional atmosphere where the devotee approaches Pati (Śiva) through reverence to his inseparable power.

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

By highlighting Śailasutā’s glorification, it implies Śiva-tattva as Pati who is never without Śakti—consciousness (Śiva) is revealed with power (Śakti), and their unity becomes the basis for grace that loosens paśa (bondage) upon the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

A puja-oriented honor (upacāra) is implied—formal praise (stuti) and royal offerings like the white parasol—indicating devotional service that supports inner Pāśupata orientation of humility and surrender to Pati.