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:,८३५ हर्यक्ष:--सिंहस्वरूप, ८३६ ककुभ:--सम्पूर्ण दिशास्वरूप, ८३७ वज्जी-- वज्रधारी, ८३८ शतजिद्द:--सैकड़ों जिह्नवावाले, ८३९ सहस्रपात् सहस्रमूर्धा--सहस्रों पैर और मस्तकवाले, ८४० देवेन्द्र:--देवताओंके राजा, ८४१ सर्वदेवमय:--सम्पूर्ण देवस्वरूप, ८४२ गुरु:--सबके ज्ञानदाता
haryakṣaḥ kakubho vajī śatajiddhaḥ sahasrapāt | sahasramūrdhā devendraḥ sarvadevamayo guruḥ ||
Vāyu-deva said: “He is Haryakṣa, lion-like in form; he is Kakubha, embodying the quarters and directions; he is Vajī, the wielder of the thunderbolt; he is Śatajiddha, marked by countless signs of victory; he is Sahasrapāt and Sahasramūrdhā, possessing a thousand feet and a thousand heads. He is Devendra, the lord of the gods—indeed, the very essence of all the deities—and the Guru, the giver of knowledge to all.”
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.