Shloka 11

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

सो ऽपि तारो महातेजास् त्रैलोक्यं सचराचरम् विजित्य समरे पूर्वं विष्णुं च जितवान् असौ

Transliteration

so 'pi tāro mahātejās trailokyaṃ sacarācaram vijitya samare pūrvaṃ viṣṇuṃ ca jitavān asau

Translation

ఆ మహాతేజస్సు గల తారుడు కూడా ముందుగా యుద్ధంలో చరాచరాలతో కూడిన త్రిలోకాలను జయించి, విష్ణువుని సైతం సమరంలో ఓడించాడు।

Word by Word

• सः अपि (so 'pi): he too (Tārā)

• तारः (tāraḥ): Tārā (a powerful being/daitya in the narrative)

• महातेजाः (mahātejāḥ): of great splendor, exceedingly powerful

• त्रैलोक्यम् (trailokyam): the three worlds

• सचराचरम् (sacarācaram): with the moving and the unmoving beings

• विजित्य (vijitya): having conquered

• समरे (samare): in battle

• पूर्वम् (pūrvam): previously, first

• विष्णुम् (viṣṇum): Viṣṇu

• च (ca): and

• जितवान् (jitavān): conquered/defeated

• असौ (asau): that one (he).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Tara
• Vishnu
• Trailokya

FAQs

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

By showing even Viṣṇu being overcome in a cosmic conflict, the verse heightens the narrative need for the supreme stabilizing principle—Pati (Śiva)—whose Linga signifies the unshakable axis of dharma that restores order when the worlds are subdued.

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

Indirectly: it underscores that all finite powers within the three worlds can be conquered, implying that true sovereignty belongs to Śiva-tattva as Pati—transcendent to the triad of worlds and the ultimate source of protection and re-establishment of cosmic balance.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated in this verse; the implied takeaway is reliance on Śiva as Pati through Linga-upāsanā and Pāśupata-oriented surrender to overcome pasha-like forces (bondage and oppression) that overwhelm even great divine agencies.