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Shloka 4

विनायकोत्पत्तिः / ताण्डव-प्रसङ्गः (दारुक-वधः, काली-उत्पत्तिः, क्षेत्रपालोत्पत्तिः)

यममिन्द्रमनुप्राप्य स्त्रीवध्य इति चासुरः स्त्रीरूपधारिभिः स्तुत्यैर् ब्रह्माद्यैर्युधि संस्थितैः

yamamindramanuprāpya strīvadhya iti cāsuraḥ strīrūpadhāribhiḥ stutyair brahmādyairyudhi saṃsthitaiḥ

യമനെയും ഇന്ദ്രനെയും സമീപിച്ചപ്പോൾ ആ അസുരൻ ‘സ്ത്രീവധ്യൻ’—അഥവാ സ്ത്രീരൂപംകൊണ്ടു മാത്രമേ വധിക്കപ്പെടാവുന്നവൻ—എന്ന് നിശ്ചയിച്ചു. യുദ്ധഭൂമിയിൽ നിലകൊണ്ട ബ്രഹ്മാദി ദേവന്മാർ സ്ത്രീരൂപം ധരിച്ചു സ്തുതികളാൽ അവനെ ആരാധിച്ചു।

यमम् (yamam)Yama
यमम् (yamam):
इन्द्रम् (indram)Indra
इन्द्रम् (indram):
अनुप्राप्य (anuprāpya)having reached/approached
अनुप्राप्य (anuprāpya):
स्त्रीवध्यः (strī-vadhyaḥ)to be slain (as one fit to be killed)
स्त्रीवध्यः (strī-vadhyaḥ):
इति (iti)thus
इति (iti):
च (ca)and
च (ca):
असुरः (asuraḥ)the Asura/demon
असुरः (asuraḥ):
स्त्रीरूपधारिभिः (strī-rūpa-dhāribhiḥ)by those assuming female forms
स्त्रीरूपधारिभिः (strī-rūpa-dhāribhiḥ):
स्तुत्यैः (stutyaiḥ)with praises/hymns
स्तुत्यैः (stutyaiḥ):
ब्रह्माद्यैः (brahmādyaiḥ)by Brahmā and the others
ब्रह्माद्यैः (brahmādyaiḥ):
युधि (yudhi)in battle
युधि (yudhi):
संस्थितैः (saṃsthitaiḥ)standing/arrayed/positioned
संस्थितैः (saṃsthitaiḥ):

Suta Goswami (narrating to the sages of Naimisharanya)

Y
Yama
I
Indra
B
Brahma
A
Asura
D
Devas

FAQs

It shows that stuti (hymnic praise) and alignment with Dharma are protective forces in cosmic conflict—an outlook that supports Linga-worship as devotion to Pati (Shiva) who upholds order and dissolves adharma.

Though Shiva is not explicitly named, the verse reflects Shaiva Siddhanta’s frame: the Devas act within Dharma to subdue adharma; ultimately Pati is the supreme regulator beyond even Yama and Indra, granting victory and release from Pasha.

Stuti (praise) is highlighted as a devotional upaya; in a Shaiva reading it parallels japa and mantra-oriented bhakti that steadies the pashu (soul) and weakens pasha (bondage) through reverent remembrance of the Divine.