Shloka 19
दधीचाश्रमगमनम् — Viṣṇu’s Disguise and Dadhīca’s Fearlessness
Kṣu’s Request
भगवानथ क्रुद्धोऽस्मै सर्वास्त्राणि क्रमाद्धरिः । ब्रह्मास्त्राद्यैः शरैश्चास्त्रैः प्रयत्नं कर्तुमर्हसि
bhagavānatha kruddho'smai sarvāstrāṇi kramāddhariḥ | brahmāstrādyaiḥ śaraiścāstraiḥ prayatnaṃ kartumarhasi
Kemudian Tuhan Yang Mulia Hari, murka terhadapnya, menggunakan satu demi satu segala senjata ilahi—bermula dengan Brahmāstra—beserta anak panah laksana senjata, dengan segenap daya upaya untuk menundukkannya.
Sūta Gosvāmin (narrating to the sages of Naimiṣāraṇya)
Tattva Level: pashu
Shiva Form: Rudra
FAQs
It highlights that even the highest cosmic powers (like Hari’s astras, including the Brahmāstra) operate within māyā and cosmic order, whereas Rudra–Śiva represents the transcendent Lord (Pati) beyond mere force—implying that liberation is not achieved by power but by grace, devotion, and right knowledge.
The narrative underscores Śiva’s unrivaled lordship: Saguna Śiva (worshipped as the Liṅga and in forms like Rudra) is not merely a deity among others but the supreme refuge. Liṅga-worship trains the devotee to seek Śiva’s grace rather than relying on external power or ritual pride.
A practical takeaway is to replace aggression with Śiva-upāsanā: japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) with bhasma (tripuṇḍra) and rudrākṣa, cultivating inner restraint and surrender—since true victory is mastery of the ego, not weaponry.