Shloka 11

अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च

Devanagari script

शक्राद्यैः सहितो भूत्वा हर्षगद्गदया गिरा शाश्वताय वराहाय दंष्ट्रिणे दण्डिने नमः

Transliteration

śakrādyaiḥ sahito bhūtvā harṣagadgadayā girā śāśvatāya varāhāya daṃṣṭriṇe daṇḍine namaḥ

Translation

Bersama Indra dan para dewa yang lain, dengan suara bergetar kerana sukacita, aku mempersembahkan sembah sujud kepada Varāha Yang Kekal—yang bertaring perkasa—yang memegang danda, tongkat disiplin kedaulatan; Sang Pati yang mengekang ikatan pāśa dan menegakkan dharma.

Word by Word

• शक्राद्यैः: with Indra and others (the Devas)

• सहितः: accompanied, together

• भूत्वा: having become/being

• हर्षगद्गदया: with joy-caused trembling

• गिरा: by speech/with voice

• शाश्वताय: to the eternal

• वराहाय: to Varāha (the Boar form)

• दंष्ट्रिणे: to the tusked one

• दण्डिने: to the staff-bearer, wielder of corrective authority

• नमः: salutations

Speaker

Suta Goswami (narrating a stotra/namaskara within the Purana’s discourse)

Characters & Entities

• Indra (Shakra)
• Devas
• Varaha

FAQs

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

It functions as a devotional namaskāra that prepares the worshipper’s mind for Linga-upāsanā by recognizing the Lord as śāśvata (eternal) and as the upholder of dharma—key attitudes for approaching Pati in Shaiva Siddhanta.

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

By calling the Lord “śāśvata” and “daṇḍin,” the verse points to Shiva as Pati: transcendent and timeless, yet actively governing karma and dharma—restraining pasha (bondage) and protecting the cosmic order for the uplift of pashus (souls).

What ritualistic or Yogic practice is highlighted here?

The practice is stotra-japa/namaskāra with bhāva (devotional emotion): praising with a joy-choked voice indicates inner transformation, a Pāśupata-aligned discipline where devotion and surrender to Pati precede deeper yogic and ritual observances.