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Shloka 44

अध्याय १७ — देवपलायनं, विष्णोः प्रतियुद्धं, जलंधरक्रोधः

Devas’ Rout, Viṣṇu’s Counterattack, and Jalandhara’s Wrath

अथो जलंधरो दैत्यस्स्वभगिन्या च विष्णुना । उवास स्वालयं प्राप्तो हर्षाकुलितमानसः

atho jalaṃdharo daityassvabhaginyā ca viṣṇunā | uvāsa svālayaṃ prāpto harṣākulitamānasaḥ

Thereafter Jalandhara, the Daitya, accompanied by his own sister and by Viṣṇu, reached his own abode and dwelt there, his mind overwhelmed with joy.

अथोthen
अथो:
Sambandha (सम्बन्ध/अनुक्रम)
TypeIndeclinable
Rootअथ (अव्यय)
Formअव्यय, अनुक्रम/आरम्भसूचक (then/now); ‘अथ + उ’ (emphatic)
जलंधरःJalandhara
जलंधरः:
Karta (कर्ता)
TypeNoun
Rootजलंधर (प्रातिपदिक)
Formपुल्लिङ्ग, प्रथमा (1st case), एकवचन
दैत्यःthe demon
दैत्यः:
Apposition (समानााधिकरण)
TypeNoun
Rootदैत्य (प्रातिपदिक)
Formपुल्लिङ्ग, प्रथमा (1st case), एकवचन
स्व-भगिन्याwith (his) own sister
स्व-भगिन्या:
Sahakāraka (सहकारक/सह)
TypeNoun
Rootस्व (प्रातिपदिक) + भगिनी (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (3rd case), एकवचन; समासः—कर्मधारय (स्वा भगिनी)
and
:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय, समुच्चय (conjunction ‘and’)
विष्णुनाwith Viṣṇu
विष्णुना:
Sahakāraka (सहकारक/सह)
TypeNoun
Rootविष्णु (प्रातिपदिक)
Formपुल्लिङ्ग, तृतीया (3rd case), एकवचन
उवासdwelt/stayed
उवास:
Kriyā (क्रिया)
TypeVerb
Root√वस् (धातु)
Formलिट् (Perfect), प्रथमपुरुष, एकवचन, परस्मैपद
स्व-आलयम्his own abode
स्व-आलयम्:
Karma (कर्म)
TypeNoun
Rootस्व (प्रातिपदिक) + आलय (प्रातिपदिक)
Formपुल्लिङ्ग, द्वितीया (2nd case), एकवचन; समासः—कर्मधारय (स्वः आलयः)
प्राप्तःhaving reached
प्राप्तः:
Karta (कर्ता)
TypeVerb
Rootप्र-√आप् (धातु)
Formक्त (past passive participle), पुल्लिङ्ग, प्रथमा, एकवचन; अर्थः—प्राप्तवान् (having reached)
हर्ष-आकुलित-मानसःwhose mind was agitated with joy
हर्ष-आकुलित-मानसः:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootहर्ष (प्रातिपदिक) + आकुलित (√आकुल्/आ-√कुल्, क्त/कृदन्त) + मानस (प्रातिपदिक)
Formपुल्लिङ्ग, प्रथमा, एकवचन; समासः—बहुव्रीहि (हर्षेण आकुलितं मानसं यस्य सः)

Sūta Gosvāmi (narrating to the sages at Naimiṣāraṇya)

Tattva Level: pashu

J
Jalandhara
V
Vishnu

FAQs

It highlights a common Purāṇic pattern: worldly success and companionship can flood the mind with joy, yet such emotion remains within saṃsāric fluctuation; Shaiva teaching ultimately points beyond this to steadiness in devotion to Pati (Śiva), the liberator.

Though the verse is narrative, the Yuddhakhaṇḍa frames events that culminate in recognizing the supremacy of Śiva as Saguna (the Lord who acts in the world) and the need to take refuge in Him rather than in transient alliances and victories.

No explicit ritual is taught in this line; the practical takeaway is to stabilize the mind through japa of the Pañcākṣarī (Om Namaḥ Śivāya) and daily Śiva-smaraṇa so that joy and agitation do not govern one’s inner state.