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Shloka 4

विनायकोत्पत्तिः / ताण्डव-प्रसङ्गः (दारुक-वधः, काली-उत्पत्तिः, क्षेत्रपालोत्पत्तिः)

यममिन्द्रमनुप्राप्य स्त्रीवध्य इति चासुरः स्त्रीरूपधारिभिः स्तुत्यैर् ब्रह्माद्यैर्युधि संस्थितैः

yamamindramanuprāpya strīvadhya iti cāsuraḥ strīrūpadhāribhiḥ stutyair brahmādyairyudhi saṃsthitaiḥ

یَم اور اِندر کے پاس پہنچ کر اس اسور کے بارے میں یہ طے ہوا کہ وہ ‘ستری-وَدھْی’ ہے—یعنی عورت کے روپ سے ہی قتل کے لائق۔ میدانِ جنگ میں موجود برہما وغیرہ دیوتاؤں نے عورتوں کے روپ دھار کر ستوتیوں کے ذریعے اس کی پرستش کی۔

यमम् (yamam)Yama
यमम् (yamam):
इन्द्रम् (indram)Indra
इन्द्रम् (indram):
अनुप्राप्य (anuprāpya)having reached/approached
अनुप्राप्य (anuprāpya):
स्त्रीवध्यः (strī-vadhyaḥ)to be slain (as one fit to be killed)
स्त्रीवध्यः (strī-vadhyaḥ):
इति (iti)thus
इति (iti):
च (ca)and
च (ca):
असुरः (asuraḥ)the Asura/demon
असुरः (asuraḥ):
स्त्रीरूपधारिभिः (strī-rūpa-dhāribhiḥ)by those assuming female forms
स्त्रीरूपधारिभिः (strī-rūpa-dhāribhiḥ):
स्तुत्यैः (stutyaiḥ)with praises/hymns
स्तुत्यैः (stutyaiḥ):
ब्रह्माद्यैः (brahmādyaiḥ)by Brahmā and the others
ब्रह्माद्यैः (brahmādyaiḥ):
युधि (yudhi)in battle
युधि (yudhi):
संस्थितैः (saṃsthitaiḥ)standing/arrayed/positioned
संस्थितैः (saṃsthitaiḥ):

Suta Goswami (narrating to the sages of Naimisharanya)

Y
Yama
I
Indra
B
Brahma
A
Asura
D
Devas

FAQs

It shows that stuti (hymnic praise) and alignment with Dharma are protective forces in cosmic conflict—an outlook that supports Linga-worship as devotion to Pati (Shiva) who upholds order and dissolves adharma.

Though Shiva is not explicitly named, the verse reflects Shaiva Siddhanta’s frame: the Devas act within Dharma to subdue adharma; ultimately Pati is the supreme regulator beyond even Yama and Indra, granting victory and release from Pasha.

Stuti (praise) is highlighted as a devotional upaya; in a Shaiva reading it parallels japa and mantra-oriented bhakti that steadies the pashu (soul) and weakens pasha (bondage) through reverent remembrance of the Divine.