Shloka 4

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

Devanagari script

सो ऽसृजद् वीरभद्रश् च गणेशान्रोमजाञ्छुभान् गणेश्वरैः समारुह्य रथं भद्रः प्रतापवान्

Transliteration

so 'sṛjad vīrabhadraś ca gaṇeśānromajāñchubhān gaṇeśvaraiḥ samāruhya rathaṃ bhadraḥ pratāpavān

Translation

随后，毗罗跋陀罗从自身毛发中化生出吉祥的伽那众；而那位威猛光耀者，在诸伽那主的随侍之下，登上了自己的战车。

Word by Word

• saḥ: he (Vīrabhadra)

• asṛjat: created, emitted

• vīrabhadraḥ: Vīrabhadra

• ca: and

• gaṇeśān: leaders/hosts of Gaṇas (Śiva’s attendants)

• romajān: born from (his) body-hair

• śubhān: auspicious, propitious

• gaṇeśvaraiḥ: by/with the lords of the Gaṇas

• samāruhya: having mounted, ascending

• ratham: chariot

• bhadraḥ: the blessed/auspicious one (Vīrabhadra)

• pratāpavān: endowed with splendor, might, fiery power.

Speaker

Suta Goswami (narrating to the sages of Naimiṣāraṇya)

Characters & Entities

• Vīrabhadra
• Śiva’s Gaṇas

FAQs

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

It shows Śiva as Pati (Lord) whose will manifests protective forces (Gaṇas) to uphold reverence for Śiva-tattva; Linga-worship is safeguarded when egoistic sacrificial pride (yajña-ahaṅkāra) is checked by Śiva’s divine governance.

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

Through Vīrabhadra and the Gaṇas, Śiva-tattva appears as both fierce and auspicious—destroying adharma while establishing śubha (propitious order). This reflects the Siddhānta view of Pati’s sovereign śakti acting for the soul’s (paśu’s) ultimate purification.

What ritualistic or Yogic practice is highlighted here?

The verse implies gaṇa-sevā-bhāva—disciplined alignment with Śiva’s command. In a Pāśupata sense, it points to transforming one’s energies into service of Pati, supporting Śiva-pūjā and restraint of yajña-pride through devotion and obedience to dharma.