Shloka 6

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

Devanagari script

विमानैर्विश्वतो भद्रैस् तमन्वयुरथो सुराः हिमवच्छिखरे रम्ये हेमशृङ्गे सुशोभने

Transliteration

vimānairviśvato bhadrais tamanvayuratho surāḥ himavacchikhare ramye hemaśṛṅge suśobhane

Translation

Kemudian para Deva mengikuti-Nya dengan vimāna yang gemilang lagi serba membawa berkat; dan mereka tiba di sebuah puncak Himalaya yang indah—bersinar dan menawan, dimahkotai puncak keemasan.

Word by Word

• विमानैः: by aerial chariots

• विश्वतो-भद्रैः: auspicious on all sides / wholly propitious

• तम्: him (that Lord/that being being followed)

• अन्वयुः: they followed/pursued

• अथो: then/thereupon

• सुराः: the gods (Devas)

• हिमवत्-शिखरे: on the peak of the Himalaya

• रम्ये: delightful, lovely

• हेम-शृङ्गे: with a golden summit/peak

• सुशोभने: exceedingly splendid, well-adorned

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Devas
• Himalaya
• Shiva (implied as the One being followed)

FAQs

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

It situates the unfolding revelation of the Lord in a sacred Himalayan setting, a recurring Shaiva motif where the Devas approach the Pati (Lord) and where later Linga-related manifestations and consecrations are typically anchored in a purified kshetra.

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

Shiva-tattva is implied as the transcendent Pati whom even the Devas must follow and seek out; His presence draws them beyond ordinary realms into an auspicious, elevated locus—signifying His supremacy over cosmic stations and vehicles.

What ritualistic or Yogic practice is highlighted here?

No explicit ritual is stated, but the movement toward a consecrated Himalayan peak reflects the Pashupata orientation of approaching the Pati through sacred space (kshetra) and disciplined pursuit—preparing the ground for later puja-vidhi or yogic instruction.