Shloka 2

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

हिताय चाश्रमाणां च क्रीडार्थं भगवान्भवः तदा हैमवतीं देवीम् उपयेमे यथाविधि

Transliteration

hitāya cāśramāṇāṃ ca krīḍārthaṃ bhagavānbhavaḥ tadā haimavatīṃ devīm upayeme yathāvidhi

Translation

ఆశ్రమాల హితార్థమూ, దివ్యలీలార్థమూ గాను భగవాన్ భవుడు (శివుడు) అప్పుడు విధివిధానంగా దేవి హైమవతీ (పార్వతీ)ని వివాహమాడెను.

Word by Word

• hitāya: for the benefit/welfare

• ca: and

• āśramāṇām: of the āśramas (stages/communities of dharma)

• ca: and

• krīḍārtham: for (the purpose of) divine sport (līlā)

• bhagavān: the Blessed Lord

• bhavaḥ: Bhava (Śiva)

• tadā: then

• haimavatīm: Haimavatī (daughter of Himavān, Pārvatī)

• devīm: the Goddess

• upayeme: took as wife/accepted in marriage

• yathā-vidhi: according to injunction/ritual rule

Speaker

Suta Goswami (narrating the Purāṇic account to the sages; internal scene describes Śiva’s act)

Characters & Entities

• Shiva (Bhava)
• Parvati (Haimavati)

FAQs

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

It frames Śiva’s actions as both loka-hita (welfare of the dharmic order) and līlā (divine play), a key lens for Linga-pūjā: worship recognizes the Pati as the compassionate regulator of dharma who manifests for the uplift of beings.

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

Śiva is presented as Bhagavān Bhava—sovereign and self-sufficient—yet freely engaging in worldly forms “according to rite,” showing that the transcendent Pati can also operate within dharma to guide pashus toward liberation.

What ritualistic or Yogic practice is highlighted here?

The phrase yathā-vidhi highlights adherence to prescribed vidhi (ritual order). In Shaiva practice this supports disciplined sādhanā—outer correctness in pūjā and inner steadiness in yoga—both preparing the pashu to loosen pāśa (bondage).