Shloka 22
मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्
त्रयश् च त्रिसहस्रं च तथान्ये बहवः सुरा जग्मुर् गिरीन्द्रपुत्र्यास्तु स्वयंवरमनुत्तमम्
trayaś ca trisahasraṃ ca tathānye bahavaḥ surā jagmur girīndraputryāstu svayaṃvaramanuttamam
त्रयश्च त्रिसहस्रं च तथान्ये बहवः सुराः । जग्मुर्गिरीन्द्रपुत्र्यास्तु स्वयंवरमनुत्तमम् ॥ तत्र शिवशक्त्योः परमसंयोगस्य सूचनं, यत्र पतिः पशुं पाशात् समुद्धरति ॥
Suta Goswami (narrating to the sages of Naimiṣāraṇya)
FAQs
By depicting the devas assembling for the supreme svayaṃvara of the Mountain’s Daughter, the verse signals the cosmic sanctity of Śiva-Śakti union—an essential Shaiva key for understanding the Linga as the axis where consciousness (Śiva) and power (Śakti) are inseparable.
Though Śiva is not named directly, the “unsurpassed” svayaṃvara implies a transcendent divine purpose: Shiva-tattva as Pati, the sovereign principle toward whom the cosmos gravitates, culminating in the Śiva-Śakti integration that dissolves pasha for the pashu.
The verse highlights a royal-sacral gathering around a svayaṃvara—an auspicious rite that, in Shaiva framing, mirrors inner yoga: the pashu’s decisive turning toward Pati, preparing the ground for Pashupata-oriented discipline and devotion.