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

ต่อมาได้ประกาศพิธีสวยัมวรของพระเทวีไปทั่วทุกโลก ครั้นแล้วพระพรหม และพระวิษณุผู้เป็นภควาน—คือพระชนารทนะโดยตรง—ก็เสด็จมาด้วย

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.