Shloka 37
गिलासुर-आक्रमणम् तथा शिवसैन्य-समाह्वानम् — The Assault of Gila and Śiva’s Mobilization
ततस्त्वेको दैत्यस्तदपि युयुधे शुष्करुधिरस्तलाघातैर्घोरैशनिसदृशैर्जानुचरणैः । नखैर्वज्राकारैर्मुखभुजशिरोभिश्च गिरिशं स्मरन् क्षात्रं धर्मं स्वकुल विहितं शाश्वतमजम्
tatastveko daityastadapi yuyudhe śuṣkarudhirastalāghātairghoraiśanisadṛśairjānucaraṇaiḥ | nakhairvajrākārairmukhabhujaśirobhiśca giriśaṃ smaran kṣātraṃ dharmaṃ svakula vihitaṃ śāśvatamajam
Dann kämpfte ein bestimmter Daitya—dessen Blut bereits getrocknet war—dennoch weiter, schlug mit furchtbaren Handflächenhieben wie Donner, und gebrauchte Knie und Füße als Waffen. Mit Nägeln wie Vajras, und auch mit Gesicht, Armen und Kopf, stürmte er auf Girīśa ein, eingedenk des Krieger-Dharma—einer ewigen, ungeborenen Satzung—die seinem eigenen Geschlecht auferlegt ist.
Sūta Gosvāmin (narrating to the sages at Naimiṣāraṇya)
Tattva Level: pashu
Shiva Form: Mahādeva
FAQs
It shows that even fierce, dharma-framed effort (kṣātra-dharma) remains limited when driven by daityic nature; true auspiciousness is to turn remembrance (smaraṇa) toward Śiva as the Pati who alone grants liberation beyond mere valor.
By naming Śiva as Girīśa, the verse points to Saguna Śiva—personally encountered in līlā and battle—whom devotees worship through liṅga-upāsanā; remembrance of Śiva in any state becomes a doorway from outward action to inward devotion.
The key practice implied is smaraṇa (constant remembrance) of Śiva; as a practical Shaiva takeaway, one may pair this with japa of the Pañcākṣarī “Om Namaḥ Śivāya” to transform agitation into devotion.