Shloka 7

विनायकोत्पत्तिः / ताण्डव-प्रसङ्गः (दारुक-वधः, काली-उत्पत्तिः, क्षेत्रपालोत्पत्तिः)

Devanagari script

दारुणो भगवान्दारुः पूर्वं तेन विनिर्जिताः निहत्य दारुकं दैत्यं स्त्रीवध्यं त्रातुमर्हसि

Transliteration

dāruṇo bhagavāndāruḥ pūrvaṃ tena vinirjitāḥ nihatya dārukaṃ daityaṃ strīvadhyaṃ trātumarhasi

Translation

ข้าแต่พระภควาน ผู้ดุร้ายที่ชื่อ ‘ทารุ’ นั้น ครั้งก่อนเราเคยพ่ายแพ้แก่เขา ขอพระองค์ทรงสังหารอสูรทารุกะแล้ว โปรดคุ้มครองสตรีทั้งหลายผู้ถูกกำหนดให้ถูกฆ่าเถิด

Word by Word

• दारुणः: fierce, terrible

• भगवान्: the Blessed Lord (Pati, the Supreme)

• दारुः: Dāru (a name/epithet used here, also indicating the formidable one)

• पूर्वम्: formerly

• तेन: by him

• विनिर्जिताः: defeated, subdued

• निहत्य: having slain

• दारुकम्: Dāruka

• दैत्यम्: demon, asuric being

• स्त्री-वध्यम्: women destined for killing / those to be slain

• त्रातुम्: to protect, to save

• अर्हसि: you should, you are fit to

Speaker

Afflicted women (or their representatives) petitioning the Lord within Suta’s narration

Characters & Entities

• Shiva
• Daruka (Daitya)

FAQs

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

It presents Shiva as Pati—the refuge of the pashu—who answers surrender by removing adharma; Linga-worship is implied as seeking that same protective, liberating grace.

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

Shiva-tattva is shown as both dāruṇa (fierce against demonic forces) and karuṇātmaka (compassionate toward the vulnerable), destroying the cause of fear (Dāruka) and shielding the innocent.

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati (taking refuge) to Pati; in a Pāśupata frame, the pashu turns to Shiva for release from pasha—here, fear and violence—through the Lord’s intervention.