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Shloka 11

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

सो ऽपि तारो महातेजास् त्रैलोक्यं सचराचरम् विजित्य समरे पूर्वं विष्णुं च जितवान् असौ

so 'pi tāro mahātejās trailokyaṃ sacarācaram vijitya samare pūrvaṃ viṣṇuṃ ca jitavān asau

Auch jener Tāra, von großer Strahlkraft und Macht, hatte zuvor in der Schlacht die drei Welten samt allem Beweglichen und Unbeweglichen bezwungen und sogar Viṣṇu im Kampf besiegt.

सः अपि (so 'pi)he too (Tārā)
सः अपि (so 'pi):
तारः (tāraḥ)Tārā (a powerful being/daitya in the narrative)
तारः (tāraḥ):
महातेजाः (mahātejāḥ)of great splendor, exceedingly powerful
महातेजाः (mahātejāḥ):
त्रैलोक्यम् (trailokyam)the three worlds
त्रैलोक्यम् (trailokyam):
सचराचरम् (sacarācaram)with the moving and the unmoving beings
सचराचरम् (sacarācaram):
विजित्य (vijitya)having conquered
विजित्य (vijitya):
समरे (samare)in battle
समरे (samare):
पूर्वम् (pūrvam)previously, first
पूर्वम् (pūrvam):
विष्णुम् (viṣṇum)Viṣṇu
विष्णुम् (viṣṇum):
च (ca)and
च (ca):
जितवान् (jitavān)conquered/defeated
जितवान् (jitavān):
असौ (asau)that one (he).
असौ (asau):

Suta Goswami (narrating to the sages of Naimisharanya)

T
Tara
V
Vishnu
T
Trailokya

FAQs

By showing even Viṣṇu being overcome in a cosmic conflict, the verse heightens the narrative need for the supreme stabilizing principle—Pati (Śiva)—whose Linga signifies the unshakable axis of dharma that restores order when the worlds are subdued.

Indirectly: it underscores that all finite powers within the three worlds can be conquered, implying that true sovereignty belongs to Śiva-tattva as Pati—transcendent to the triad of worlds and the ultimate source of protection and re-establishment of cosmic balance.

No specific rite is stated in this verse; the implied takeaway is reliance on Śiva as Pati through Linga-upāsanā and Pāśupata-oriented surrender to overcome pasha-like forces (bondage and oppression) that overwhelm even great divine agencies.