Shloka 27

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

Devanagari script

निहत्य गदया विष्णुं ताडयामास मूर्धनि ततश्चोरसि तं देवं लीलयैव रणाजिरे

Transliteration

nihatya gadayā viṣṇuṃ tāḍayāmāsa mūrdhani tataścorasi taṃ devaṃ līlayaiva raṇājire

Translation

ഗദയാൽ വിഷ്ണുവിനെ വീഴ്ത്തി അവന്റെ തലയിൽ അടിച്ചു; പിന്നെ യുദ്ധഭൂമിയിൽ ലീലപോലെ ആ ദേവന്റെ നെഞ്ചിലും പ്രഹരിച്ചു. ഇതിലൂടെ പുരാണം സൂചിപ്പിക്കുന്നു—ദേവന്മാരും പതി ശിവന്റെ ഇച്ഛാധീനർ; പാശു അനുഗ്രഹം ഉദിക്കുന്നതുവരെ പാശബന്ധത്തിൽ.

Word by Word

• निहत्य: having struck down/overpowered

• गदया: with a mace

• विष्णुम्: Viṣṇu

• ताडयामास: struck/smote

• मूर्धनि: on the head

• ततः: then/thereafter

• च: and

• उरसि: on the chest

• तम्: that

• देवं: god/deity

• लीलया एव: as if in play/merely as sport

• रणाजिरे: in the battlefield/arena of war

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vishnu

FAQs

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

It reinforces that all deities and powers ultimately function under Pati (Śiva); thus Linga worship is directed to the supreme governor beyond deva-level might, seeking release of the paśu from pasha through Śiva’s grace.

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

By portraying the conflict as līlā, it implies Shiva-tattva as sovereign, effortless, and transcendent—able to regulate even cosmic protectors like Viṣṇu without strain, indicating mastery over karma and cosmic order.

What ritualistic or Yogic practice is highlighted here?

The implied takeaway aligns with Pāśupata orientation: relinquish fascination with power and victory, cultivate vairāgya (dispassion), and seek Śiva’s anugraha (grace) through Linga-pūjā and inner surrender.