Shloka 41

शरभप्रादुर्भावो नाम षण्णवतितमोऽध्यायः (जलन्धरविमर्दनम्)

Devanagari script

महारौरवमासाद्य रक्तकुण्डमभूदहो जलन्धरं हतं दृष्ट्वा देवगन्धर्वपार्षदाः

Transliteration

mahārauravamāsādya raktakuṇḍamabhūdaho jalandharaṃ hataṃ dṛṣṭvā devagandharvapārṣadāḥ

Translation

Pagdating sa kakila-kilabot na Mahāraurava, ito—aba!—ay naging hukay ng dugo. Nang makita si Jalandhara na napatay, ang mga Deva, Gandharva, at mga banal na tagasunod ay tumayong saksi—sapagkat si Shiva, ang Pati, ay pumutol sa paghaharing gaya ng pāśa na gumagapos sa mga daigdig.

Word by Word

• महाराैरवम् (mahārauravam): the terrible hell/region named Mahāraurava

• आसाद्य (āsādya): having reached/attained

• रक्तकुण्डम् (raktakuṇḍam): a pit/pool of blood

• अभूत् (abhūt): became

• अहो (aho): alas/indeed!

• जलन्धरम् (jalandharam): Jalandhara (the asura king)

• हतम् (hatam): slain

• दृष्ट्वा (dṛṣṭvā): having seen

• देव (deva): gods

• गन्धर्व (gandharva): celestial musicians

• पार्षदाः (pārṣadāḥ): attendants/retinue (divine followers)

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Jalandhara
• Devas
• Gandharvas

FAQs

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

It frames Shiva as Pati—the sovereign Lord who removes world-binding oppression—so Linga-worship is remembered as refuge in Shiva’s protective and liberating power.

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

By highlighting the fall of Jalandhara and the awe of the celestials, it implies Shiva-tattva as the decisive, transcendent power that ends adharma and dissolves pasha (bondage) that afflicts pashus (souls).

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pashupata discipline: contemplation of Shiva’s asura-nigraha as inner conquest of ego and tamas, supporting japa, dhyana, and steadfast devotion to the Linga.