Shloka 5

अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च

Devanagari script

ततः सब्रह्मका देवाः परिम्लानमुखश्रियः बाधितास्ताडिता बद्ध्वा हिरण्याक्षेण तेन वै

Transliteration

tataḥ sabrahmakā devāḥ parimlānamukhaśriyaḥ bādhitāstāḍitā baddhvā hiraṇyākṣeṇa tena vai

Translation

Pagkaraan, ang mga Deva—kasama si Brahmā—ay nangupas ang ningning ng kanilang mga mukha. Pinahirapan at hinampas, sila’y iginapos ng mismong si Hiraṇyākṣa. Kaya’t maging ang mga diyos, kapag nasilo sa pāśa (pagkagapos), ay napapahiya at nagpapakumbaba, hanggang sa ibalik ni Śiva, ang Kataas-taasang Pati, ang kaayusan ng sansinukob.

Word by Word

• ततः: then

• सब्रह्मका: together with Brahmā

• देवाः: the gods (Devas)

• परिम्लानमुखश्रियः: whose facial splendor had faded, whose countenances were drooping

• बाधिताः: afflicted, oppressed

• ताडिताः: struck, beaten

• बद्ध्वा: having been bound, tied up

• हिरण्याक्षेण: by Hiranyākṣa

• तेन वै: by him indeed, verily

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Devas
• Hiranyaksha

FAQs

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

It shows that even the Devas can fall into bondage and loss of splendor; Linga-worship is approached as taking refuge in Pati (Śiva), the liberator who restores dharma and removes pāśa.

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

Indirectly, it frames Shiva-tattva as Pati—supreme lordship beyond the Devas—because the gods themselves are shown as vulnerable under bondage, implying the need for the transcendent liberating principle identified with Śiva.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the condition that necessitates practice: recognition of pāśa (bondage). The implied Shaiva response is Pāśupata-oriented surrender, mantra-japa and Linga-pūjā seeking Śiva’s anugraha (grace) to break bonds.