Shloka 30

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

लीलयैव महासेनः प्रबलं तारकासुरम् बालो ऽपि विनिहत्यैको देवान् संतारयिष्यति

Transliteration

līlayaiva mahāsenaḥ prabalaṃ tārakāsuram bālo 'pi vinihatyaiko devān saṃtārayiṣyati

Translation

Walau masih kanak-kanak, Mahāsena akan, seolah-olah bermain, seorang diri menewaskan asura Tārakāsura yang gagah. Dengan kehendak Pati (Tuhan), Baginda akan menyelamatkan para Deva menyeberangi bahaya, memulihkan keselamatan dan kedaulatan mereka.

Word by Word

• līlayā eva: merely as a sport/as if in play

• mahāsenaḥ: Mahāsena (Skanda/Kārtikeya)

• prabalam: very powerful/mighty

• tārakāsuram: Tārakāsura (the demon Tāraka)

• bālaḥ api: even though a child

• vinihatya: having slain/killed

• ekaḥ: alone/single-handed

• devān: the gods (Devas)

• saṃtārayiṣyati: will ferry across/deliver/save (from danger)

Speaker

Suta Goswami (narrating the Purana; reporting the prophetic assurance about Mahasena)

Characters & Entities

• Mahasena (Skanda/Kartikeya)
• Tarakasura
• Devas
• Shiva

FAQs

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

It highlights Shiva’s protective lordship (Pati) expressed through his divine agency—Mahāsena—showing that refuge in Mahadeva (often approached through Linga-puja) culminates in the removal of overwhelming obstacles (pāśa) and restoration of dharma.

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

Shiva-tattva is implied as effortless sovereignty: the demon is overcome “as if in play,” indicating the Lord’s unbounded power and grace, where cosmic threats are dispelled without strain when Pati wills protection for beings under bondage.

What ritualistic or Yogic practice is highlighted here?

The verse points to śaraṇāgati (taking refuge) and grace-centered devotion—core to Shaiva practice—rather than a specific rite; it supports Linga-puja and Pāśupata-oriented discipline as means to loosen pāśa by aligning the pashu with Pati’s will.