Shloka 2

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

Devanagari script

सूत उवाच एतस्मिन्नन्तरे देवाः सेन्द्रोपेन्द्राः समेत्य ते धर्मविघ्नं तदा कर्तुं दैत्यानामभवन्द्विजाः

Transliteration

sūta uvāca etasminnantare devāḥ sendropendrāḥ sametya te dharmavighnaṃ tadā kartuṃ daityānāmabhavandvijāḥ

Translation

قال سوتا: في تلك الأثناء اجتمع الآلهة—ومعهم إندرا وأوبندرا (فيشنو)—ولكي يعرقلوا آنذاك دَرْمَةَ الدايتيَة، اتخذوا هيئة البراهمة «ثنائيّي الميلاد».

Word by Word

• सूत उवाच: Sūta said

• एतस्मिन् अन्तरे: in the meantime/at that interval

• देवाः: the gods (Devas)

• सेन्द्र-उपेन्द्राः: along with Indra and Upendra (Vishnu)

• समेत्य: having assembled/coming together

• ते: they

• धर्म-विघ्नम्: obstruction/hindrance to dharma (religious merit/rite)

• तदा: then/at that time

• कर्तुम्: to do/to accomplish

• दैत्यानाम्: of the Daityas

• अभवन्: became/assumed (a state)

• द्विजाः: twice-born, Brahmins.

Speaker

Suta

Characters & Entities

• Indra
• Upendra (Vishnu)
• Devas
• Daityas

FAQs

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

It frames ritual authority (the guise of dvijas) as a contested space; in the Linga Purana, true dharma ultimately culminates in Shiva-bhakti and Linga-upasana, beyond mere external social markers.

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

Though Shiva is not named here, the episode highlights that Deva-level strategies are worldly and tactical, whereas Shiva as Pati transcends such oppositions; liberation of the pashu is not secured by disguise or power but by right orientation to the Supreme.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes dharma as ritual conduct and its obstruction; by implication it points to the need for inner authenticity in practice—an idea aligned with Shaiva discipline where external form must support devotion and restraint, not mere display.