Shloka 6

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

ज्येष्ठा ह्यपर्णा ह्यनुजा चैकपर्णा शुभानना तृतीया च वरारोहा तथा चैवैकपाटला

Transliteration

jyeṣṭhā hyaparṇā hyanujā caikaparṇā śubhānanā tṛtīyā ca varārohā tathā caivaikapāṭalā

Translation

ఆమె జ్యేష్ఠ—అపర్ణా; ఆమె కనిష్ఠ కూడా—ఏకపర్ణా, శుభముఖి; ఆమె తృతీయ—వరారోహా; అలాగే ఆమె ఏకపాటలా అని కూడా ప్రసిద్ధి।

Word by Word

• jyeṣṭhā: the eldest/foremost

• hi: indeed

• aparṇā: Aparṇā (the leafless ascetic form of the Goddess)

• anujā: the younger sister/younger one

• ca: and

• ekaparṇā: Ekaparṇā (the one-leaf form

• śubhānanā: auspicious-faced/beautiful-visaged

• tṛtīyā: the third one

• varārohā: the noble/fair-thighed one

• tathā: thus/likewise

• ca eva: and indeed

• ekapāṭalā: Ekapāṭalā (single pātalā/rose-blossom form

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Parvati
• Shakti
• Devi

FAQs

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

It links Linga-upasana to Shakti-nama-smaraṇa: the Linga is Pati (Shiva), and these names praise the inseparable Shakti through whom grace and auspiciousness flow in worship.

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

By enumerating Shakti’s forms (Aparṇā, Ekaparṇā, etc.), it implies Shiva-tattva is never isolated—Pati is realized together with His power (Shakti), which manifests as austerity, beauty, and beneficence.

What ritualistic or Yogic practice is highlighted here?

Devi-nāma-japa within Shaiva practice: reciting these epithets as part of puja or contemplative remembrance supports Pashupata-oriented inner purification, loosening pasha (bondage) for the pashu (soul).