Shloka 11

शरभप्रादुर्भावो नाम षण्णवतितमोऽध्यायः (जलन्धरविमर्दनम्)

Devanagari script

संनद्धैः सह संनह्य शर्वं प्रति ययौ बली भवो ऽपि दृष्ट्वा दैत्येन्द्रं मेरुकूटमिव स्थितम्

Transliteration

saṃnaddhaiḥ saha saṃnahya śarvaṃ prati yayau balī bhavo 'pi dṛṣṭvā daityendraṃ merukūṭamiva sthitam

Translation

وہ طاقتور اپنے پوری طرح مسلح ساتھیوں کے ساتھ خود بھی ہتھیار باندھ کر شَروَ (شیو) کی طرف بڑھا۔ دَیتوں کے سردار کو مِیرو کی چوٹی کی مانند اٹل کھڑا دیکھ کر بھَوَ (شیو) نے بھی اسے بے جنبش قوت کا پیکر سمجھا۔

Word by Word

• संनद्धैः: with the armored/fully equipped (warriors)

• सह: together with

• संनह्य: having armed/arrayed (himself)

• शर्वं प्रति: toward Śarva (Śiva)

• ययौ: went/advanced

• बली: the mighty one

• भवोऽपि: even Bhava (Śiva)

• दृष्ट्वा: having seen

• दैत्येन्द्रं: the lord of the Daityas (chief demon)

• मेरुकूटम्: a peak/summit of Mount Meru

• इव: like

• स्थितम्: standing/remaining firm

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Bhava
• Śarva
• Daitya leader (Daityendra)

FAQs

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

By presenting Śiva as Śarva/Bhava—unyielding before hostile forces—the verse reinforces the devotee’s orientation to Pati (the Lord) as the sole refuge who dissolves pāśa (bondage), a core premise behind Linga-centered surrender and worship.

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

Śiva-tattva is implied as immovable sovereignty: even when facing a Daitya-lord “like Meru,” Bhava remains the transcendent Pati—steady, unsurpassed, and not overpowered by the manifested might of adversarial powers.

What ritualistic or Yogic practice is highlighted here?

No explicit pūjā-vidhi appears; the takeaway aligns with Pāśupata discipline—steadfastness (dhairya) and fearless orientation to Pati when confronting forces that bind the paśu through agitation, pride, or violence.