Shloka 62

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

ततस्तु नष्टास्ते सर्वे भूता देवेश्वराज्ञया ननृतुर् मुमुदुश् चैव जगुर् दैत्याः सहस्रशः

Transliteration

tatastu naṣṭāste sarve bhūtā deveśvarājñayā nanṛtur mumuduś caiva jagur daityāḥ sahasraśaḥ

Translation

பின்னர் தேவேச்வரன் ஆணையால் அந்தப் பூதங்கள் அனைத்தும் மறைந்தன. அப்போது ஆயிரக்கணக்கான தைத்யர்கள் நடனமாடி, மகிழ்ந்து, உரக்கப் பாடினர்।

Word by Word

• tataḥ: then

• tu: indeed/and

• naṣṭāḥ: vanished/destroyed

• te: they/those

• sarve: all

• bhūtāḥ: beings/creatures

• deveśvara-ājñayā: by the command of Deveshvara (Lord Shiva as sovereign of the gods)

• nanṛtuḥ: danced

• mumuduḥ: rejoiced

• ca eva: and indeed

• jaguḥ: sang/chanted

• daityāḥ: the Daityas (asuric titans)

• sahasraśaḥ: by the thousands/in countless multitudes

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Deveshvara (Shiva)
• Daityas

FAQs

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

It highlights Shiva as Deveshvara—Pati whose mere command governs the manifestation and withdrawal of beings; Linga worship centers on surrender to this sovereign will that upholds cosmic order.

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

Shiva-tattva is shown as ājñā-śakti (power of command): beings vanish by his ordinance, indicating his transcendence over creation’s appearance and dissolution while remaining the supreme governor.

What ritualistic or Yogic practice is highlighted here?

The implied Pashupata takeaway is inner discipline: the pashu should not be swayed by asuric exhilaration but align conduct and worship with Pati’s ājñā through mantra-japa, restraint, and devotion to the Linga.