Shloka 29

अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च

Devanagari script

दधार च महादेवः कूर्चान्ते वै महोरसि देवाश् च तुष्टुवुः सेन्द्रा देवदेवस्य वैभवम्

Transliteration

dadhāra ca mahādevaḥ kūrcānte vai mahorasi devāś ca tuṣṭuvuḥ sendrā devadevasya vaibhavam

Translation

摩诃提婆将其佩于锁骨近处、广阔胸前；诸天与因陀罗同声赞颂“诸神之神”的威德。由此，主宰（Pati）显现其至上王权；而众生之魂（Paśu）在诸天助缘下，认知其无与伦比的主宰地位。

Word by Word

• दधार: bore/held

• च: and

• महादेवः: Mahādeva (Śiva, the Supreme Lord)

• कूर्चान्ते: at the end/upper region of the kūrca (near the collarbone/upper chest)

• वै: indeed

• महोरसि: on the great/broad chest

• देवाः: the gods

• च: and

• तुष्टुवुः: praised/eulogized

• सेन्द्राः: together with Indra

• देवदेवस्य: of the God of gods

• वैभवम्: splendor, majesty, sovereign glory

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva (Mahadeva)
• Devas
• Indra

FAQs

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

It frames Shiva as Pati—the supreme Lord whose manifested power (vaibhava) compels even the Devas to offer stuti, reinforcing that all worship, including Linga-puja, is ultimately the recognition of His lordship and grace.

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

Shiva-tattva is shown as sovereign and self-sustaining: Mahadeva ‘bears’ the divine potency without strain, indicating His transcendent mastery over creation and the gods, who respond by praising Him as Devadeva.

What ritualistic or Yogic practice is highlighted here?

The verse highlights deva-stuti (hymnic praise) as a devotional limb aligned with Pashupata orientation—turning the mind from pasha (bondage) toward Pati through reverent recognition of Shiva’s supreme glory.