Shloka 44

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

Devanagari script

हतानां च तदा तेषां प्रददौ पूर्ववत्तनुम् इन्द्रस्य च शिरस्तस्य विष्णोश्चैव महात्मनः

Transliteration

hatānāṃ ca tadā teṣāṃ pradadau pūrvavattanum indrasya ca śirastasya viṣṇoścaiva mahātmanaḥ

Translation

அப்போது கொல்லப்பட்டவர்களுக்கு முன்புபோல உடலை மீட்டளித்தான். இந்திரனின் தலையையும் மீண்டும் அமைத்தான்; மகாத்மா விஷ்ணுவின் நலனையும்/ஆரோக்கியத்தையும் மீளச் செய்தான்.

Word by Word

• हतानाम् (hatānām): of the slain

• च (ca): and

• तदा (tadā): then

• तेषाम् (teṣām): of them

• प्रददौ (pradadau): he bestowed/restored

• पूर्ववत्-तनुम् (pūrvavat-tanum): the former body, the body as before

• इन्द्रस्य (indrasya): of Indra

• च (ca): and

• शिरः (śiraḥ): head

• तस्य (tasya): his/that

• विष्णोः (viṣṇoḥ): of Viṣṇu

• च एव (ca eva): and also/indeed

• महात्मनः (mahātmanaḥ): of the great-souled one

Speaker

Suta Goswami (narrating the Purāṇic account to the sages, reporting the divine act of restoration)

Characters & Entities

• Indra
• Vishnu

FAQs

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

It highlights the core Shaiva principle of anugraha: the Lord (Pati), worshipped through the Liṅga, restores order and life-force, reconstituting even what has been destroyed—showing Liṅga-pūjā as a means to invoke divine protection and renewal.

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

Shiva-tattva is implied as sovereign and restorative: the Lord is the ultimate regulator of manifestation, able to re-bestow embodied existence and remove the consequences of destruction—an expression of Pati’s independence over pāśa and the destinies of paśus.

What ritualistic or Yogic practice is highlighted here?

The verse points more to the fruit of devotion than a specific technique: through Shaiva worship (Liṅga-sevā) and reliance on Pati’s grace, obstacles and calamities are overcome—an anugraha-centered emphasis aligned with Pāśupata orientation.