Shloka 32

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

वज्रं क्षेप्तुं न शशाक बाहुं चालयितुं तथा वह्निः शक्तिं तथा क्षेप्तुं न शशाक तथा स्थितः

Transliteration

vajraṃ kṣeptuṃ na śaśāka bāhuṃ cālayituṃ tathā vahniḥ śaktiṃ tathā kṣeptuṃ na śaśāka tathā sthitaḥ

Translation

ಇಂದ್ರನು ವಜ್ರವನ್ನು ಎಸೆಯಲಾರದೆ, ಕೈಯನ್ನೂ ಕದಲಿಸಲಾರದೆ ಹೋಯಿತು; ಹಾಗೆಯೇ ಅಗ್ನಿಯೂ ಅದೇ ಸ್ಥಿತಿಯಲ್ಲಿ ತನ್ನ ಶಕ್ತಿ (ಶಕ್ತ್ಯಾಸ್ತ್ರ)ಯನ್ನು ಎಸೆಯಲಾರದೆ ನಿಂತನು।

Word by Word

• वज्रम्: thunderbolt (Vajra)

• क्षेप्तुम्: to hurl/throw

• न: not

• शशाक: was able

• बाहुम्: arm

• चालयितुम्: to move/stir

• तथा: likewise/and so

• वह्निः: Agni (Fire-god)

• शक्तिम्: spear/energy-weapon, divine power (śakti)

• तथा: likewise

• क्षेप्तुम्: to hurl

• न: not

• शशाक: was able

• तथा: thus

• स्थितः: standing/remaining (fixed in that state)

Speaker

Suta Goswami (narrating the Purana to the sages; describing the scene involving the Devas)

Characters & Entities

• Indra
• Agni
• Shiva

FAQs

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

It establishes that all deva-powers and ritual instruments become effective only through Pati (Shiva). Linga worship centers on surrender to the Supreme source from whom all śaktis arise.

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

Shiva-tattva is portrayed as unassailable and prior to all secondary powers: even Indra’s vajra and Agni’s śakti cannot function before Him, indicating Shiva as the transcendent Pati beyond deva-agency.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata orientation: cultivate dependence on Pati rather than on external force—restraint of egoic “doership” and seeking Shiva’s anugraha (grace) as the true power behind mantra, weapon, and rite.