Shloka 12

Adhyaya 44: Nandikesvara’s Manifestation and Abhisheka; The Rule of Namaskara in Shiva-Nama

Devanagari script

बद्ध्वेन्द्रं सह देवैश् च सह विष्णुं च वायुना आनयामः सुसंक्रुद्धा दैत्यान्वा सह दानवैः

Transliteration

baddhvendraṃ saha devaiś ca saha viṣṇuṃ ca vāyunā ānayāmaḥ susaṃkruddhā daityānvā saha dānavaiḥ

Translation

“వాయుబలంతో ఇంద్రుని దేవులతో కూడ—విష్ణువును కూడా—బంధించి ఇక్కడికి లాగి తెచ్చెదము; మేము దైత్యులు దానవులతో కూడ అత్యంత క్రోధించియున్నాము।”

Word by Word

• baddhvā: having bound

• indram: Indra

• saha devaiḥ ca: along with the gods

• saha viṣṇum ca: along with Viṣṇu also

• vāyunā: by Vāyu / by the force named Vāyu (wind-power)

• ānayāmaḥ: we shall bring / drag here

• su-saṃkruddhāḥ: greatly enraged

• daityān vā: the Daityas indeed

• saha dānavāiḥ: together with the Dānavas

Speaker

Suta Goswami (narrating the Daityas’ resolve within the story)

Characters & Entities

• Indra
• Devas
• Vishnu
• Vayu
• Daityas
• Danavas

FAQs

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

It highlights the fragility of even divine powers when bound by forces (pāśa); Linga-worship is presented in the Purāṇic frame as taking refuge in Pati (Śiva), the only unbound Lord who dissolves bondage.

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

By implication, it contrasts conditioned deities who can be restrained with the Shaiva Siddhānta principle that Śiva as Pati is svatantra (absolutely free) and the liberator who alone can cut the bonds (pāśa) of pashus.

What ritualistic or Yogic practice is highlighted here?

No explicit pūjā-vidhi is taught in this line; the takeaway aligns with Pāśupata intent—recognize bondage (pāśa) such as anger and coercive power, and seek liberation through devotion and surrender to Pati (Śiva).