Shloka 57

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

सहस्रनेत्रः प्रथमः सुराणां गजेन्द्रमारुह्य च दक्षिणे ऽस्य जगाम रुद्रस्य पुरं निहन्तुं यथोरगांस्तत्र तु वैनतेयः

Transliteration

sahasranetraḥ prathamaḥ surāṇāṃ gajendramāruhya ca dakṣiṇe 'sya jagāma rudrasya puraṃ nihantuṃ yathoragāṃstatra tu vainateyaḥ

Translation

Indra, el de los mil ojos, primero entre los Devas, montó al elefante soberano y avanzó por el flanco del sur, con intención de abatir la ciudad de Rudra—como Garuḍa (Vainateya) se lanza para destruir a las serpientes.

Word by Word

• सहस्रनेत्रः: thousand‑eyed (Indra)

• प्रथमः: foremost, chief

• सुराणाम्: of the gods (Devas)

• गजेन्द्रम्: the lord of elephants (Airāvata/royal elephant)

• आरुह्य: having mounted

• च: and

• दक्षिणे: on the south/right flank

• अस्य: of this (army/host)

• जगाम: went, advanced

• रुद्रस्य: of Rudra (Śiva)

• पुरम्: city/fortress

• निहन्तुम्: to slay, to destroy

• यथा: as, just as

• उरगान्: serpents

• तत्र: there/in that manner

• तु: indeed

• वैनतेयः: Vainateya, Garuḍa

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Indra
• Rudra (Shiva)
• Gajendra (Airavata/royal elephant)
• Garuḍa (Vainateya)
• Devas (Suras)

FAQs

What is the importance of this verse in the context of Linga worship?

It highlights that even Indra’s might is insufficient against Rudra’s domain; Linga-worship emphasizes turning from deva-centered power to the Pati—Śiva—whose grace alone loosens pasha (bondage) for the pashu (soul).

How does this verse describe the nature of Shiva (Shiva-tattva)?

By portraying Rudra’s city as something the Devas presume to destroy, the narrative implicitly teaches Shiva-tattva as transcendent sovereignty: Pati is not conquered by force, but approached through devotion, right knowledge, and alignment with dharma.

What ritualistic or Yogic practice is highlighted here?

The verse primarily warns against reliance on sheer power; in Shaiva Siddhanta terms it points toward Pāśupata-oriented discipline—humility, surrender, and Śiva-upāsanā (including Linga-pūjā)—as the true means to overcome obstacles.