Shloka 9

अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च

Devanagari script

दंष्ट्राग्रकोट्या हत्वैनं रेजे दैत्यान्तकृत्प्रभुः कल्पादिषु यथापूर्वं प्रविश्य च रसातलम्

Transliteration

daṃṣṭrāgrakoṭyā hatvainaṃ reje daityāntakṛtprabhuḥ kalpādiṣu yathāpūrvaṃ praviśya ca rasātalam

Translation

Dùng mũi nanh sắc nhọn, Ngài giết hắn; bậc Chúa Tể—Đấng diệt trừ Daitya—rực sáng vinh quang. Rồi, như thuở khởi đầu các kiếp kalpa trước, Ngài lại đi vào Rasātala.

Word by Word

• दंष्ट्रा (daṃṣṭrā): tusk

• अग्र-कोट्या (agra-koṭyā): with the extreme tip/point

• हत्वा (hatvā): having slain

• एनम् (enam): him

• रेजे (reje): shone, blazed with splendor

• दैत्य-अन्तकृत् (daitya-antakṛt): slayer/ender of the Daityas

• प्रभुः (prabhuḥ): the Lord, sovereign

• कल्प-आदिषु (kalpādiṣu): at the beginnings of kalpas/at primal epochs

• यथा-पूर्वम् (yathāpūrvam): as before, according to the former manner

• प्रविश्य (praviśya): having entered

• च (ca): and

• रसातलम् (rasātalam): Rasātala (netherworld/underworld region).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Prabhu (the Lord as Daitya-slayer, likely in a boar-tusk motif)

FAQs

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

It frames the Lord as Pati who repeatedly restores dharma across kalpas; in Linga worship, this supports the Linga as the timeless sign of the same Supreme who protects devotees and dissolves adharma in every cycle.

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

Shiva-tattva is shown as sovereign and cyclical—unchanged across time—manifesting power to destroy demonic forces (pāśa/adharma) and to re-enter the cosmic depths, indicating mastery over all lokas including Rasātala.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the implied Pāśupata takeaway is remembrance (smaraṇa) of Pati’s victorious power, strengthening vairāgya and loosening pāśa (bondage) caused by asuric tendencies.