Shloka 27
गिलासुर-आक्रमणम् तथा शिवसैन्य-समाह्वानम् — The Assault of Gila and Śiva’s Mobilization
विनष्टे शुक्राख्यो सुररिपुनिवासस्तदखिलो जितो ध्वस्तो भग्नो भृशमपि सुरैश्चापि दलितम् । प्रभूतैर्भूतौघैर्दितिजकुणपग्रासरसिकैस्सरुंडैर्नृत्यद्भिर्निशितशरशक्त्युद्धृतकरैः
vinaṣṭe śukrākhyo suraripunivāsastadakhilo jito dhvasto bhagno bhṛśamapi suraiścāpi dalitam | prabhūtairbhūtaughairditijakuṇapagrāsarasikaissaruṃḍairnṛtyadbhirniśitaśaraśaktyuddhṛtakaraiḥ
Als Śukra — die Zuflucht der Feinde der Götter genannt — vernichtet war, wurde die ganze Festung der Daityas erobert, zerschmettert und völlig zerbrochen, von den Devas hart niedergewalzt. Da brachen gewaltige Scharen von Bhūtas hervor, die sich am Verschlingen der Dämonenleichen ergötzten, heulend und tanzend, die Hände erhoben und scharfe Pfeile und Speere schwingend.
Suta Goswami (narrating the Yuddha-khaṇḍa account to the sages at Naimiṣāraṇya)
Tattva Level: pati
Shiva Form: Bhairava
Shakti Form: Kālī
Role: destructive
FAQs
The verse depicts the collapse of an adharmic refuge and the restoration of cosmic order: when the support of the Deva-enemies is removed, their power-base breaks, illustrating that adharma is ultimately unsustainable before the divine will that safeguards dharma.
The Bhūtas are emblematic of Saguna Śiva’s active sovereignty in the world—His governance through divine forces that subdue destructive egoism and protect the righteous, a theme remembered in Linga-worship as devotion to the Lord who both dissolves and blesses.
The practical takeaway is to seek protection and inner steadiness through Shaiva discipline—japa of the Pañcākṣarī (Om Namaḥ Śivāya) and reverent application of Tripuṇḍra (bhasma)—so one’s inner ‘fortress of ego’ is conquered by devotion and discernment.