Shloka 49

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

असुरा दुर्मदाः पापा अपि देवैर्महाबलैः तस्मान्न वध्या रुद्रस्य प्रभावात् परमेष्ठिनः

Transliteration

asurā durmadāḥ pāpā api devairmahābalaiḥ tasmānna vadhyā rudrasya prabhāvāt parameṣṭhinaḥ

Translation

അസുരർ ദുഷ്ടരും അഹങ്കാരമത്തരുമാണ്; എങ്കിലും മഹാബലമുള്ള ദേവന്മാർക്കും അവരെ വധിക്കാനാവില്ല. ഹേ പരമേഷ്ഠിൻ (ബ്രഹ്മാ), രുദ്രന്റെ പ്രഭാവം കൊണ്ടാണ് അവർ അവധ്യരാകുന്നത്.

Word by Word

• असुराः: asuras (anti-deva forces)

• दुर्मदाः: arrogant, maddened with pride

• पापाः: sinful, unrighteous

• अपि: even/although

• देवैः: by the devas

• महाबलैः: very powerful, great in strength

• तस्मात्: therefore

• न: not

• वध्याः: killable, fit to be slain

• रुद्रस्य: of Rudra (Śiva)

• प्रभावात्: due to power/influence, sovereign potency

• परमेष्ठिनः: O Parameṣṭhin (epithet of Brahmā, the supreme seat-holder)

Speaker

Suta Goswami (narrating an internal discourse addressed to Parameṣṭhin/Brahmā)

Characters & Entities

• Rudra (Shiva)
• Devas
• Asuras
• Parameshthin (Brahma)

FAQs

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

It establishes Rudra’s prabhāva as the decisive principle behind victory and protection—implying that worship of the Linga (Rudra as Pati) is superior to reliance on mere deva-like power, and that outcomes unfold by Shiva’s sovereign will.

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

Shiva appears as Rudra whose prabhāva governs even cosmic conflict: He restrains or releases destruction according to dharma and cosmic order, showing Pati-tattva—Lordship beyond the limited agency of devas and asuras.

What ritualistic or Yogic practice is highlighted here?

The implied practice is Pāśupata orientation: abandoning egoic “might” and taking refuge in Rudra through devotion, mantra-japa, and Linga-upāsanā—seeking Shiva’s anugraha (grace) as the true means to overcome pasha (bondage) and adharma.