Shloka 14

शरभप्रादुर्भावो नाम षण्णवतितमोऽध्यायः (जलन्धरविमर्दनम्)

Devanagari script

मद्बाणैर्भिन्नसर्वाङ्गो मर्तुमभ्युद्यते मुदा जलन्धरो ऽपि तद्वाक्यं श्रुत्वा श्रोत्रविदारणम्

Transliteration

madbāṇairbhinnasarvāṅgo martumabhyudyate mudā jalandharo 'pi tadvākyaṃ śrutvā śrotravidāraṇam

Translation

“Dengan anak panahku yang menembusi seluruh anggota tubuhnya, dia meluru dengan gembira menuju maut.” Mendengar kata-kata itu, Jalandhara pun mengaum dengan raungan yang memekakkan telinga, mabuk oleh amarah yang lahir daripada pāśa (ikatan).

Word by Word

• mad-bāṇaiḥ: by my arrows

• bhinna: pierced, split

• sarvāṅgaḥ: all-limbed, in all parts of the body

• martum: to die

• abhyudyate: rises up, advances, sets out

• mudā: with joy, exultantly

• jalandharaḥ api: Jalandhara also

• tat-vākyam: that statement/speech

• śrutvā: having heard

• śrotra-vidāraṇam: ear-rending, shattering to the ears (a terrible cry/roar)

Speaker

Suta Goswami (narrating the battle episode to the sages; internal voice reflects the divine warrior opposing Jalandhara)

Characters & Entities

• Jalandhara

FAQs

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

It frames the battle as more than violence: the bound soul (pāśa-driven) meets the inevitable limit of embodied power, pointing devotees back to Pati—Shiva—whose grace alone cuts bondage, the inner aim of Linga-upāsanā.

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

Shiva-tattva is implied as the sovereign power before whom egoic might collapses: the opponent’s “ear-splitting roar” is merely the turbulence of bondage, while the divine will remains the decisive, liberating principle.

What ritualistic or Yogic practice is highlighted here?

A direct rite is not stated; the takeaway aligns with Pāśupata Yoga—cultivating vairāgya and surrender so the pashu does not cling to body-fury, but turns toward Pati through Linga-bhakti and inner restraint.