Shloka 4

विनायकोत्पत्तिः / ताण्डव-प्रसङ्गः (दारुक-वधः, काली-उत्पत्तिः, क्षेत्रपालोत्पत्तिः)

Devanagari script

यममिन्द्रमनुप्राप्य स्त्रीवध्य इति चासुरः स्त्रीरूपधारिभिः स्तुत्यैर् ब्रह्माद्यैर्युधि संस्थितैः

Transliteration

yamamindramanuprāpya strīvadhya iti cāsuraḥ strīrūpadhāribhiḥ stutyair brahmādyairyudhi saṃsthitaiḥ

Translation

यममिन्द्रमनुप्राप्य तदासुरः ‘स्त्रीवध्यः’ इति निश्चितः। युधि संस्थितैर्ब्रह्माद्यैः स्त्रीरूपधारिभिः स्तुत्यैः स समभ्यर्चितः।

Word by Word

• यमम् (yamam): Yama

• इन्द्रम् (indram): Indra

• अनुप्राप्य (anuprāpya): having reached/approached

• स्त्रीवध्यः (strī-vadhyaḥ): to be slain (as one fit to be killed)

• इति (iti): thus

• च (ca): and

• असुरः (asuraḥ): the Asura/demon

• स्त्रीरूपधारिभिः (strī-rūpa-dhāribhiḥ): by those assuming female forms

• स्तुत्यैः (stutyaiḥ): with praises/hymns

• ब्रह्माद्यैः (brahmādyaiḥ): by Brahmā and the others

• युधि (yudhi): in battle

• संस्थितैः (saṃsthitaiḥ): standing/arrayed/positioned

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Yama
• Indra
• Brahma
• Asura
• Devas

FAQs

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

It shows that stuti (hymnic praise) and alignment with Dharma are protective forces in cosmic conflict—an outlook that supports Linga-worship as devotion to Pati (Shiva) who upholds order and dissolves adharma.

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

Though Shiva is not explicitly named, the verse reflects Shaiva Siddhanta’s frame: the Devas act within Dharma to subdue adharma; ultimately Pati is the supreme regulator beyond even Yama and Indra, granting victory and release from Pasha.

What ritualistic or Yogic practice is highlighted here?

Stuti (praise) is highlighted as a devotional upaya; in a Shaiva reading it parallels japa and mantra-oriented bhakti that steadies the pashu (soul) and weakens pasha (bondage) through reverent remembrance of the Divine.