Shloka 31

शरभप्रादुर्भावो नाम षण्णवतितमोऽध्यायः (जलन्धरविमर्दनम्)

Devanagari script

कथंचिल्लब्धवान् शक्रः शचीमेकां प्रणम्य माम् मां न जानासि दैत्येन्द्रं जलन्धरमुमापते

Transliteration

kathaṃcillabdhavān śakraḥ śacīmekāṃ praṇamya mām māṃ na jānāsi daityendraṃ jalandharamumāpate

Translation

“Sa paanuman, nabawi ni Śakra (Indra) si Śacī na mag-isa sa pamamagitan ng pagyukod sa akin. O Panginoon ni Umā, hindi mo ba ako nakikilala—si Jalandhara, hari ng mga Daitya?”

Word by Word

• kathaṃcit: somehow, by some means

• labdhavān: obtained, regained

• śakraḥ: Śakra (Indra)

• śacīm: Śacī (Indrāṇī)

• ekām: alone, by herself

• praṇamya: having bowed down, having paid obeisance

• mām: to me

• māṃ na jānāsi: do you not know/recognize me

• daityendram: the lord of the Daityas (demons)

• jalandharam: Jalandhara (proper name)

• umāpate: O Lord of Umā (Śiva)

Speaker

Jalandhara

Characters & Entities

• Indra
• Shachi
• Jalandhara
• Shiva
• Uma

FAQs

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

It frames the conflict between humility before the Supreme Pati (Śiva, Umāpati) and asuric self-assertion; Linga-worship is grounded in surrender (praṇāma) rather than power, which is implicitly contrasted through Jalandhara’s boast.

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

By addressing Śiva as Umāpati, the verse points to Śiva-tattva as inseparable from Śakti—Pati who holds and transcends all powers, before whom even kings of devas or daityas are measured.

What ritualistic or Yogic practice is highlighted here?

Praṇāma (obeisance) is highlighted as a core devotional act; in Shaiva discipline it functions as ego-surrender, a prerequisite for loosening pāśa (bondage) and aligning the paśu (soul) toward Pati.