Shloka 18

विनायकोत्पत्तिः / ताण्डव-प्रसङ्गः (दारुक-वधः, काली-उत्पत्तिः, क्षेत्रपालोत्पत्तिः)

Devanagari script

सार्धं दिव्यांबरा देव्याः सर्वाभरणभूषिताः सिद्धेन्द्रसिद्धाश् च तथा पिशाचा जज्ञिरे पुनः

Transliteration

sārdhaṃ divyāṃbarā devyāḥ sarvābharaṇabhūṣitāḥ siddhendrasiddhāś ca tathā piśācā jajñire punaḥ

Translation

พร้อมกับพระเทวีผู้สว่างไสวด้วยฉลองพระองค์ทิพย์และประดับด้วยเครื่องอลังการทั้งปวง ก็ได้บังเกิดขึ้นอีกครั้งทั้งเหล่าสิทธะ สิทธะผู้เป็นใหญ่ และเหล่าปิศาจด้วย।

Word by Word

• सार्धम्: together/along with

• दिव्य-अम्बराः: wearing divine garments

• देव्याः: of/with the Goddess (Devī)

• सर्व-अभरण-भूषिताः: adorned with all ornaments

• सिद्ध-इन्द्र-सिद्धाः: Siddhas and the foremost among Siddhas (lordly Siddhas)

• च: and

• तथा: likewise/also

• पिशाचाः: Piśācas (a class of beings)

• जज्ञिरे: were born/arose/came into manifestation

• पुनः: again/once more (in the recurring cycle of emanation)

Speaker

Suta Goswami (narrating the Purva-Bhaga creation sequence to the sages of Naimisharanya)

Characters & Entities

• Devi (Shakti)
• Siddhas
• Pishachas
• Shiva (implied as Pati in the cosmogonic frame)

FAQs

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

It frames creation as proceeding under Śiva (Pati) together with Devī (Śakti), implying that Linga worship honors the source from which all classes of beings—pure and impure—arise and are ultimately regulated.

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

Śiva-tattva is implicit as Pati: the sovereign principle whose presence with Śakti enables manifestation of multiple ontological orders, while beings remain differentiated by their pāśa (bondage) and inherent dispositions.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this verse; the takeaway aligns with Pāśupata understanding that the yogin seeks the Pati principle beyond classes of beings, purifying pāśa through Śiva-oriented sādhana (japa, dhyāna, and Linga-pūjā).