Shloka 34

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

सोमो गदां धनेशश् च दण्डं दण्डभृतां वरः ईशानश् च तथा शूलं तीव्रमुद्यम्य संस्थितः

Transliteration

somo gadāṃ dhaneśaś ca daṇḍaṃ daṇḍabhṛtāṃ varaḥ īśānaś ca tathā śūlaṃ tīvramudyamya saṃsthitaḥ

Translation

Soma se tint debout, la masse en main ; Dhanesha (Kubera), le premier parmi ceux qui portent le bâton de l’autorité, leva son sceptre ; et Īśāna, brandissant un trident farouche, prit position — prêt pour l’engagement divin. Dans l’entendement śaiva, ces armes signifient la maîtrise du Seigneur sur le pāśa (lien) et la protection du paśu (l’âme liée) sous la souveraineté de Pati, Śiva.

Word by Word

• सोमः: Soma (the Moon-god)

• गदाम्: a mace

• धनेशः: Dhanesha, lord of wealth (Kubera)

• च: and

• दण्डम्: a staff/rod of punishment and authority

• दण्डभृताम्: of those who bear the staff (rulers/guardians)

• वरः: the best, foremost

• ईशानः: Īśāna (a form/direction-aspect of Śiva

• तथा: likewise/also

• शूलम्: trident

• तीव्रम्: fierce, intense

• उद्यम्य: having lifted/raised

• संस्थितः: stood firm/took position.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Soma
• Dhanesha (Kubera)
• Ishana (Shiva-aspect)

FAQs

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

It frames the divine order that safeguards Linga-dharma: the devas’ weapons symbolize Śiva’s protective sovereignty (Pati) that restrains bondage (pāśa) and supports the devotee (paśu) in steadfast worship.

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

By highlighting Īśāna with the raised trident, it points to Śiva-tattva as the ruling principle—fierce against adharma, yet ultimately establishing order so the bound soul can move toward liberation under Pati.

What ritualistic or Yogic practice is highlighted here?

A direct ritual instruction is not stated, but the imagery supports Pāśupata discipline: standing firm (saṃsthitaḥ) with controlled power, subduing inner obstacles—anger, delusion, and fear—through Śiva-oriented focus.