Shloka 29

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

देवः शाखो विशाखश् च नैगमेशश् च वीर्यवान् सेनापतिः कुमाराख्यः सर्वलोकनमस्कृतः

Transliteration

devaḥ śākho viśākhaś ca naigameśaś ca vīryavān senāpatiḥ kumārākhyaḥ sarvalokanamaskṛtaḥ

Translation

وہ ربّانی و دیوتا-سیرت ہے؛ وہی شاخ اور وِشاخ ہے؛ وہی نہایت زورآور نَیگمیش ہے۔ وہ دیوی لشکروں کا سپہ سالار ‘کُمار’ کہلاتا ہے اور سب جہانوں میں سجدہ و نمسکار کا مستحق ہے۔

Word by Word

• देवः: the divine one

• शाखः: Śākha (a name/epithet)

• विशाखः: Viśākha (a name/epithet)

• च: and

• नैगमेशः: Naigameṣa (lord of the Naigamas/guardian deity)

• च: and

• वीर्यवान्: possessed of heroic power/virility

• सेनापतिः: commander-in-chief (of the hosts)

• कुमाराख्यः: called Kumāra (the youthful one)

• सर्वलोकनमस्कृतः: saluted/revered by all worlds

Speaker

Suta Goswami

Characters & Entities

• Skanda (Kumara)
• Shiva

FAQs

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

It honors Kumāra/Skanda—Shiva’s empowered commander—as universally revered, reinforcing that Shaiva worship includes reverence to Shiva’s śakti-born allies who protect and uphold dharma around Linga-centered devotion.

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

By presenting Kumāra’s divinity, might, and universal veneration, the verse reflects Shiva-tattva as Pati (the Supreme Lord) manifesting governance and protection through empowered forms and attendants, guiding bound souls (paśu) away from pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse functions as nāma-japa/stuti (recitation of sacred epithets), a Shaiva practice supportive of Pāśupata discipline—purifying intention and aligning the devotee with Shiva’s protective, dharmic power.