Shloka 6

अन्धकानुग्रहः—शूलारोपणं, रुद्रस्मरण-फलम्, तथा गाणपत्य-प्रदानम् (अध्याय 93)

Devanagari script

बाधितास्ताडिता बद्धाः पातितास्तेन ते सुराः विविशुर्मन्दरं भीता नारायणपुरोगमाः

Transliteration

bādhitāstāḍitā baddhāḥ pātitāstena te surāḥ viviśurmandaraṃ bhītā nārāyaṇapurogamāḥ

Translation

Diganggu, dipukul, diikat dan dijatuhkan olehnya, para dewa itu menjadi takut lalu memasuki Gunung Mandara, dengan Nārāyaṇa memimpin di hadapan.

Word by Word

• bādhitāḥ: afflicted, harassed

• tāḍitāḥ: struck, beaten

• baddhāḥ: bound, fettered

• pātitāḥ: made to fall, cast down

• tena: by him/therefore (by that one)

• te: those

• surāḥ: the gods (devas)

• viviśuḥ: entered

• mandaram: (Mount) Mandara

• bhītāḥ: frightened, fearful

• nārāyaṇa-purogamāḥ: having Nārāyaṇa in front, led by Nārāyaṇa

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Narayana
• Devas
• Mandara

FAQs

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

It shows the devas acting like pashus under pressure—seeking śaraṇāgati (refuge). In Linga-oriented Shaiva reading, true security is not mere location (Mandara) but turning toward Pati (the Lord) through devotion and right alignment with dharma.

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

By implication, it contrasts conditioned beings (pashu) who can be bound and thrown down with the transcendent principle of Pati, who alone grants freedom from pasha. The devas’ fear highlights the need for the supreme liberating reality beyond all conflict.

What ritualistic or Yogic practice is highlighted here?

The takeaway is śaraṇāgati and inner turning: a Pāśupata-aligned discipline of seeking refuge in the divine lead (guru-tattva/Nārāyaṇa here) and moving from agitation toward steadiness that supports worship and liberation.