Shloka 50

Devanagari script

पुरान्धकाग्निदक्षाणां शक्रेभमृगरूपिणाम् मदनस्यादिदेवस्य ब्रह्मणश् चामरारिणाम्

Transliteration

purāndhakāgnidakṣāṇāṃ śakrebhamṛgarūpiṇām madanasyādidevasya brahmaṇaś cāmarāriṇām

Translation

ว่าด้วยปุรานธกะ อัคนี และทักษะ; ว่าด้วยศักระ ไอราวตะ และผู้แปลงกายเป็นกวาง; ว่าด้วยมทนะ เทพปฐม และพรหมา—ทั้งหมดนี้ (ถูกกล่าวถึง)

Word by Word

• पुरान्धक (purāndhaka): Purāndhaka (a named being, often counted among foes subdued)

• अग्नि (agni): Fire-god Agni

• दक्ष (dakṣa): Dakṣa Prajāpati

• शक्र (śakra): Indra

• इभ (ibha): elephant (Airāvata / elephant-form)

• मृगरूपिणाम् (mṛgarūpiṇām): of those having deer-form / who took the form of a deer

• मदन (madana): Kāma, the god of desire

• आदिदेव (ādideva): the Primordial Deity

• ब्रह्मन्/ब्रह्मा (brahman/brahmā): Brahmā

• च (ca): and

• अमरारि (amarāri): enemy/overpowerer of the immortals (one who transcends and humbles the devas’ pride)

Speaker

Suta Goswami (narrating a stuti within the Purva-Bhaga context)

Characters & Entities

• Shiva
• Agni
• Daksha
• Indra (Shakra)
• Madana (Kama)
• Brahma

FAQs

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

It frames Shiva as the supreme Pati who overrules even deities and cosmic powers; Linga-worship is thus directed to the transcendent Lord beyond all limited authorities.

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

By listing figures like Agni, Indra, Kama, and even Brahma in relation to Him, it implies Shiva-tattva as unsurpassed—able to subdue ego, desire, and divine pride, standing beyond the deva-order.

What ritualistic or Yogic practice is highlighted here?

The implied practice is Pashupata discipline: mastery over kāma (Madana) and ahamkāra through Shiva-stuti and steadfast devotion to the Linga as the liberating Pati.