Shloka 10

Devanagari script

जगर्जुरुच्चैः पापिष्ठा मृत्युदर्शनतत्पराः दैत्यैरेतैस्तथान्यैश् च रथनागतुरङ्गमैः

Transliteration

jagarjuruccaiḥ pāpiṣṭhā mṛtyudarśanatatparāḥ daityairetaistathānyaiś ca rathanāgaturaṅgamaiḥ

Translation

وہ نہایت بدکار دَیت زور سے دھاڑے، دشمنوں کے سامنے موت کو عیاں کرنے کے درپے؛ اور انہی دَیتوں اور دوسرے شیاطین کے ساتھ رتھوں، ہاتھیوں اور تیز گھوڑوں سمیت وہ لپک پڑے۔

Word by Word

• जगर्जुः (jagarjuḥ): they roared

• उच्चैः (uccaiḥ): loudly, on high

• पापिष्ठाः (pāpiṣṭhāḥ): most sinful, utterly wicked

• मृत्युदर्शन-तत्पराः (mṛtyu-darśana-tatparāḥ): intent on showing/bringing about the sight of death (i.e., killing)

• दैत्यैः (daityaiḥ): by/with the Daityas (demons)

• एतैः (etaiḥ): these

• तथा (tathā): likewise

• अन्यैः (anyaiḥ): others

• च (ca): and

• रथ (ratha): chariots

• नाग (nāga): elephants

• तुरङ्गमैः (turaṅgamaiḥ): with horses (lit. those that move swiftly).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Daityas

FAQs

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

It contrasts adharma-driven violence with Shiva’s role as Pati, the stabilizing Lord; Linga-worship is implied as the refuge that restores order when demonic forces seek to spread death.

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

By depicting death-dealing arrogance as a demonic trait, the narrative indirectly highlights Shiva-tattva as the transcendent ground beyond fear and mortality—Pati who can sever pasha (bondage) and protect the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated in this verse; the takeaway aligns with Pashupata discipline—cultivating fearlessness and dharma-centered restraint, rather than tamasic aggression that deepens bondage.