Shloka 37

शरभप्रादुर्भावो नाम षण्णवतितमोऽध्यायः (जलन्धरविमर्दनम्)

Devanagari script

दुर्मदेनाविनीतात्मा दोर्भ्यामास्फोट्य दोर्बलात् सुदर्शनाख्यं यच्चक्रं तेन हन्तुं समुद्यतः

Transliteration

durmadenāvinītātmā dorbhyāmāsphoṭya dorbalāt sudarśanākhyaṃ yaccakraṃ tena hantuṃ samudyataḥ

Translation

Dibutakan oleh kesombongan jahat dan jiwa yang tak terkendali, ia menepukkan kedua lengannya dengan kekuatan, memamerkan keangkuhan. Lalu, bersandar pada cakra bernama Sudarśana, ia bangkit dengan niat membunuh.

Word by Word

• दुर्मदेन: with evil pride/arrogance

• अविनीतात्मा: undisciplined/unrestrained in self

• दोर्भ्याम्: with (his) two arms

• आस्फोट्य: striking together/brandishing with a clap

• दोर्बलात्: by the strength of (his) arms

• सुदर्शनाख्यम्: named Sudarśana

• यत् चक्रम्: that discus

• तेन: with that (weapon)

• हन्तुम्: to kill/slay

• समुद्यतः: having risen up/ready/intent on

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vishnu
• Sudarshana Chakra

FAQs

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

It warns that durmada (spiritual pride) is a pasha that blocks true Linga-bhakti; external power and display cannot replace inner vinaya (discipline) before Pati, the Lord worshiped through the Linga.

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

By implication, it places ultimate agency beyond weapons and ego—Shiva-tattva as Pati is the supreme governor of outcomes, before whom the pashu (individual soul) must relinquish arrogance and seek grace.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pashupata discipline: restraining pride and cultivating self-control (vinaya) as a prerequisite for effective puja and for yogic progress from pasha-bound identity toward Pati-awareness.