Shloka 58

Devanagari script

शूलशक्तिगदाहस्तान् टङ्कोपलशिलायुधान् नानाप्रहरणोपेतान् नानावेषधरांस्तदा

Transliteration

śūlaśaktigadāhastān ṭaṅkopalaśilāyudhān nānāpraharaṇopetān nānāveṣadharāṃstadā

Translation

于是，主的随从显现：手执三叉戟、长矛与钉头槌，又备鹤嘴镐、石块与岩石飞弹；诸般兵器具足，形貌装束各异，依从帕提（湿婆）之命而行。

Word by Word

• शूल (śūla): trident

• शक्ति (śakti): spear/lance

• गदा (gadā): mace

• हस्तान् (hastān): having in their hands/bearing

• टङ्क (ṭaṅka): pickaxe/iron pick

• उपल (upala): stone

• शिला (śilā): rock/slab

• आयुधान् (āyudhān): weapons

• नाना (nānā): various/many

• प्रहरण (praharaṇa): weapon/means of striking

• उपेतान् (upetān): endowed with/equipped with

• वेष (veṣa): guise/attire

• धरान् (dharān): wearing/bearing

• तदा (tadā): then/at that time

Speaker

Suta Goswami (narrating to the sages at Naimisharanya; contextual)

Characters & Entities

• Shiva
• Shiva’s Ganas

FAQs

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

It highlights Shiva’s protective and corrective power: the Lord (Pati) is served by ganas who remove obstacles to dharma, implying that Linga-puja is not merely devotional but also invokes divine protection and order.

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

Shiva-tattva is shown as sovereign Pati whose will is executed through manifold energies and forms; the varied weapons and guises symbolize his capacity to bind or release the pashu from pasha according to karma and grace.

What ritualistic or Yogic practice is highlighted here?

Indirectly it points to Pashupata discipline: the aspirant aligns with Rudra’s command through vrata, mantra, and inner austerity, seeking the Lord’s protection while cutting bonds (pasha) like a divine weapon.