Shloka 17

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

स्वयंवरं तदा देव्याः सर्वलोकेष्वघोषयत् अथ ब्रह्मा च भगवान् विष्णुः साक्षाज्जनार्दनः

Transliteration

svayaṃvaraṃ tadā devyāḥ sarvalokeṣvaghoṣayat atha brahmā ca bhagavān viṣṇuḥ sākṣājjanārdanaḥ

Translation

అప్పుడు దేవి స్వయంవరం సమస్త లోకాలలో ప్రకటించబడింది. తదనంతరం బ్రహ్ముడు మరియు భగవాన్ విష్ణువు—సాక్షాత్తు జనార్దనుడు—కూడా అక్కడికి వచ్చారు।

Word by Word

• स्वयंवरम्: svayaṃvara (bride’s self-choice rite)

• तदा: then

• देव्याः: of the Goddess

• सर्वलोकेषु: in all worlds

• अघोषयत्: proclaimed/announced

• अथ: then/thereupon

• ब्रह्मा: Brahmā

• च: and

• भगवान्: the Blessed Lord

• विष्णुः: Viṣṇu

• साक्षात्: directly/in person

• जनार्दनः: Janārdana (Viṣṇu, remover of afflictions)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Devi
• Brahma
• Vishnu
• Janardana

FAQs

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

By showing Brahmā and Viṣṇu responding to the Goddess’s world-wide proclamation, the verse frames the event as cosmic in scope—preparing the narrative ground where all powers ultimately converge toward Pati (Śiva), the supreme Lord to whom linga-upāsanā is directed.

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

Shiva-tattva is implied by contrast: even the highest cosmic authorities (Brahmā as sṛṣṭi-kartā and Viṣṇu as sthiti-kartā) are drawn into a higher divine unfolding centered on Devī—an arc that, in Shaiva Siddhānta language, culminates in Pati beyond the functional deities.

What ritualistic or Yogic practice is highlighted here?

No explicit pūjā-vidhi or Pāśupata-yoga technique is stated; the verse highlights a dhārmic saṃskāra setting (svayaṃvara) and a deva-sammelana (assembly), which commonly precedes vows, worship, and later linga-pratiṣṭhā themes in the Purva-Bhāga.