Shloka 30

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

को ऽयम् अत्रेति संमन्त्र्य चुक्षुभुश् च समागताः वज्रमाहारयत्तस्य बाहुम् उद्यम्य वृत्रहा

Transliteration

ko 'yam atreti saṃmantrya cukṣubhuś ca samāgatāḥ vajramāhārayattasya bāhum udyamya vṛtrahā

Translation

พวกเขาปรึกษากันว่า “ผู้นี้คือใครที่นี่?” แล้วรวมตัวด้วยความปั่นป่วน จากนั้นวฤตรหะ (อินทรา) ยกแขนขึ้นฟาดสายฟ้า (วัชระ) ลงใส่เขา

Word by Word

• kaḥ: who

• ayam: this (person/being)

• atra: here

• iti: thus

• saṃmantrya: having conferred/consulted

• cukṣubhuḥ: became agitated, were stirred up

• ca: and

• samāgatāḥ: having assembled, gathered together

• vajram: the thunderbolt (weapon)

• āhārayat: struck down, brought down (upon)

• tasya: of him, upon him

• bāhum: arm

• udyamya: raising, lifting up

• vṛtrahā: Vṛtra-slayer (Indra)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Indra (Vṛtrahā)
• Devas (assembled ones)
• Vajra (thunderbolt)

FAQs

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

Though not a direct linga-puja instruction, it frames the Purāṇic ethic that even the devas act under higher ordinance; in Shaiva Siddhānta, true refuge is Pati (Śiva), so external victory (vajra) is secondary to surrender and purification that linga-worship cultivates.

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

Śiva-tattva is implied as the transcendent governor of karma and order: the devas’ agitation and Indra’s action unfold within a cosmic law ultimately rooted in Pati, who alone is independent (svatantra) while all others act as bound agents (paśu) within pāsas.

What ritualistic or Yogic practice is highlighted here?

No explicit rite is taught in this line; the takeaway aligns with Pāśupata-Yoga discipline—mastering kṣobha (agitation) and redirecting force into tapas and worship, rather than being driven by reactive violence.