Shloka 88

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

रराज देवी देवस्य गिरिजा पार्श्वसंस्थिता तदा प्रभावतो गौरी भवस्येव जगन्मयी

Transliteration

rarāja devī devasya girijā pārśvasaṃsthitā tadā prabhāvato gaurī bhavasyeva jaganmayī

Translation

అప్పుడు దేవుడు (శివుడు) పక్కన నిలిచిన దేవి గిరిజా మహా కాంతితో వెలిగింది; తన స్వదివ్య ప్రభావంతో గౌరీ జగన్మయిగా ప్రకాశించింది—భవ-స్వరూప శివుడు స్వయంగా విశ్వమయుడైనట్లే।

Word by Word

• रराज: shone brilliantly

• देवी: the Goddess

• देवस्य: of Deva (Śiva)

• गिरिजा: Girijā, daughter of the Mountain (Pārvatī)

• पार्श्वसंस्थिता: stationed at the side

• तदा: then

• प्रभावतः: by (her) radiance/power

• गौरी: Gaurī (the radiant one)

• भवस्य: of Bhava (Śiva)

• इव: like/as

• जगन्मयी: consisting of the universe, all-pervading

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Parvati

FAQs

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

It frames Linga-bhakti as worship of Pati (Śiva) inseparable from Śakti: Gaurī stands beside the Lord and is described as jaganmayī, indicating that true Linga worship honors the unified Shiva–Shakti reality behind creation and dissolution.

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

Śiva is called Bhava and implied to be jaganmayī—pervading the cosmos while remaining the supreme Pati; the verse mirrors this by presenting Gaurī’s radiance as equally world-pervading, signaling non-dual intimacy of Śiva-tattva with Śakti.

What ritualistic or Yogic practice is highlighted here?

The takeaway is dhyāna on Shiva–Shakti sāmarasya (harmonious unity): in puja and Pāśupata-oriented contemplation, the sādhaka views the Linga as Pati and invokes Śakti’s prabhāva to loosen pasha and elevate the pashu toward liberation.