Shloka 132
Śiva-stavarāja: Upamanyu’s Preface and Initiation of the Śarva-Nāma Enumeration
Anuśāsana-parva 17
हर्यक्ष: ककुभो वजी शतजिदह्ठद: सहस्रपात् । सहस्मूर्धा देवेन्द्र: सर्वदेवमयो गुरु:
haryakṣaḥ kakubho vajī śatajiddhaḥ sahasrapāt | sahasramūrdhā devendraḥ sarvadevamayo guruḥ ||
قال الإله فايُو: «هو هاريَكشا (Haryakṣa) في هيئةٍ كهيئة الأسد؛ وهو كاكوبها (Kakubha) مُجسِّدُ الجهات والاتجاهات؛ وهو فاجي (Vajī) حاملُ الفَجْرَة/الفَجْرَا (vajra) صاعقةَ الرعد؛ وهو شَتَجِدْهَا (Śatajiddha) الموسومُ بعلامات نصرٍ لا تُحصى؛ وهو سَهَسْرَپات وسَهَسْرَمُورْدها (Sahasrapāt, Sahasramūrdhā) ذو ألفِ قدمٍ وألفِ رأس. وهو دِڤِندرا (Devendra) سيّدُ الآلهة—بل جوهرُ جميع الآلهة—وهو الغورو (Guru) واهبُ المعرفة للجميع.»
वायुदेव उवाच
Educational Q&A
The verse teaches a theological and ethical vision of divinity: the supreme lord (here identified with Devendra/Indra through exalted epithets) is portrayed as all-pervading (directions), all-powerful (vajra-bearing, victorious), and cosmic in scale (thousand heads and feet). Such praise encourages reverence for divine order and the recognition that true authority is grounded in wisdom (guru) and the welfare-sustaining power of dharma.
Vāyu-deva is speaking a stuti (hymn of praise), listing a sequence of epithets that magnify Devendra/Indra as a cosmic, all-gods-in-one figure and as a universal teacher. The narrative moment is devotional and descriptive rather than action-driven: it elevates the listener’s understanding of the deity’s scope and role.