Shloka 35

शरभप्रादुर्भावो नाम षण्णवतितमोऽध्यायः (जलन्धरविमर्दनम्)

Devanagari script

तस्मात्त्वं मम मदनारिदक्षशत्रो यज्ञारे त्रिपुररिपो ममैव वीरैः भूतेन्द्रैर्हरिवदनेन देवसंघैर् योद्धुं ते बलमिह चास्ति चेद्धि तिष्ठ

Transliteration

tasmāttvaṃ mama madanāridakṣaśatro yajñāre tripuraripo mamaiva vīraiḥ bhūtendrairharivadanena devasaṃghair yoddhuṃ te balamiha cāsti ceddhi tiṣṭha

Translation

కాబట్టి, ఓ మదనారీ, ఓ దక్షగర్వశత్రూ, ఓ యజ్ఞవైరీ, ఓ త్రిపురరిపూ! ఇక్కడ యుద్ధం చేయగల బలం నిజంగా నీలో ఉంటే, నిలిచి నా వీరులను ఎదుర్కొనుము—భూతేంద్రులు, దేవసంఘములు, మరియు ముందుగా హరి ఉన్నవారు.

Word by Word

• tasmāt: therefore

• tvam: you

• mama: my/me

• madanāri: enemy of Kāma (Śiva)

• dakṣa-śatro: foe of Dakṣa (destroyer of Dakṣa’s arrogance)

• yajñāre: enemy of (misused) sacrifice/Yajña

• tripura-ripo: destroyer/enemy of Tripura

• mamaiva: indeed mine/under my command

• vīraiḥ: with heroes

• bhūta-indraiḥ: with the chiefs of beings/elemental hosts

• hari-vadanena: with Hari (Viṣṇu) as the foremost/at the front

• deva-saṅghaiḥ: with the assemblage of devas

• yoddhum: to fight

• te: your

• balam: strength

• iha: here

• ca asti: is (there) indeed

• cet: if

• hi: surely/indeed

• tiṣṭha: stand, remain (and face us).

Speaker

An opposing challenger within the Deva-Asura narrative (addressing Lord Shiva by epithets)

Characters & Entities

• Shiva
• Vishnu (Hari)
• Devas
• Bhutas
• Kama
• Daksha
• Yajna
• Tripura

FAQs

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

By invoking Śiva through his epithets (Madanāri, Dakṣa-śatru, Yajñāri, Tripura-ripū), the verse frames him as the transcendent Pati who subdues egoistic ritualism and cosmic disorder—an essential theological basis for Linga worship as surrender to the supreme Lord beyond mere external sacrifice.

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

Śiva-tattva is implied as sovereign and unassailable: he is the one who burns desire (Kāma), humbles pride (Dakṣa), corrects misdirected yajña, and dissolves fortified bondage (Tripura). These titles point to Śiva as Pati who liberates pashus by destroying pasha—desire, ego, and rigid attachment to outward power.

What ritualistic or Yogic practice is highlighted here?

The verse indirectly highlights the Shaiva critique of mere ritual power (yajña without inner surrender). The yogic takeaway aligns with Pāśupata discipline: conquering kāma (desire) and ahaṅkāra (ego) so the pashu turns inward toward the Pati, rather than relying only on external force or ceremony.