Shloka 80

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

अथ दैत्यवधं चक्रे हलायुधसहायवान् तथा दुष्टक्षितीशानां लीलयैव रणाजिरे

Transliteration

atha daityavadhaṃ cakre halāyudhasahāyavān tathā duṣṭakṣitīśānāṃ līlayaiva raṇājire

Translation

Pagkaraan, sa tulong ni Halāyudha (Balarāma), isinagawa niya ang paglipol sa mga Dāitya; at sa larangan ng digmaan, pinasuko rin niya ang masasamang hari ng daigdig—na para lamang sa banal na līlā, magaan at walang hadlang.

Word by Word

• atha: then

• daitya-vadham: the killing (destruction) of the Daityas

• cakre: he did/performed

• halāyudha-sahāya-vān: having Halāyudha as an ally (with Balarama’s help)

• tathā: likewise

• duṣṭa-kṣitīśānām: of wicked kings/rulers of the earth

• līlayā eva: indeed only as play/sport

• raṇa-ajire: in the arena of battle/on the battlefield

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Halayudha (Balarama)
• Daityas
• Kshitishas (earthly kings)

FAQs

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

It frames the Lord’s protection of dharma as līlā—reminding the devotee that worship of the Linga invokes Pati (Shiva) who effortlessly removes outer and inner forces of adharma that bind the pashu (soul).

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

By emphasizing effortless victory “as play,” it points to the Lord’s sovereignty and freedom (svātantrya): the supreme Pati is not compelled by karma or struggle, yet acts compassionately to dissolve pāśas and restore order.

What ritualistic or Yogic practice is highlighted here?

The verse implies a Pāśupata-oriented takeaway: treat enemies as manifestations of pāśa (bondage) and cultivate steadfast worship (lingārcana) with disciplined restraint, seeking Shiva’s anugraha (grace) for the subjugation of inner daityas like anger and pride.