Shloka 112

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

एक एव तदा विष्णुः शिवलीनो न चान्यथा एष एव नृसिंहात्मा सदर्पश् च महाबलः

Transliteration

eka eva tadā viṣṇuḥ śivalīno na cānyathā eṣa eva nṛsiṃhātmā sadarpaś ca mahābalaḥ

Translation

في ذلك الحين كان فيشنو واحداً حقّاً—ممتصّاً في شيفا لا على وجهٍ آخر. وهو نفسه ذو طبيعة نَرَسِمْهَا، معتزّاً بسطوته، بالغَ القوّة.

Word by Word

• ekaḥ: one, single

• eva: indeed/only

• tadā: then/at that time

• viṣṇuḥ: Vishnu

• śiva-līnaḥ: merged/absorbed in Shiva (Shiva-svarūpa-niṣṭha)

• na: not

• ca: and

• anyathā: otherwise

• eṣaḥ: this/he

• eva: indeed

• nṛsiṃha-ātmā: having Narasimha as his form/nature

• sa-darpaḥ: possessing pride/arrogant (in power)

• ca: and

• mahā-balaḥ: of great strength

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Vishnu
• Narasimha

FAQs

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

It establishes Shiva as the ultimate ground (Pati) into whom even divine forms are absorbed; Linga worship aligns the pashu (soul) to that Shiva-tattva beyond separate identities.

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

Shiva-tattva is portrayed as the all-receiving, supreme reality in which Vishnu’s power and form can become ‘Shiva-lina’—showing non-dual supremacy where distinctions subside in Shiva.

What ritualistic or Yogic practice is highlighted here?

The implied practice is laya (dissolution) of darpa/ahaṅkāra into Shiva through Pashupata-oriented contemplation—redirecting power and identity toward the Linga as the sign of Pati.