Shloka 126

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

Devanagari script

अत्रान्योत्पातभूकम्पदवाग्निपांसुवृष्टिषु उल्कापाते महावाते विना वृष्ट्यातिवृष्टिषु

Transliteration

atrānyotpātabhūkampadavāgnipāṃsuvṛṣṭiṣu ulkāpāte mahāvāte vinā vṛṣṭyātivṛṣṭiṣu

Translation

Hier soll man auch andere Vorzeichen verstehen—bei Erdbeben, Waldbränden, Staubregen, dem Fall von Meteoren, heftigen Winden, Dürre (Ausbleiben des Regens) und übermäßigem Regen.

Word by Word

• atra: here/in this context

• anya: other

• utpāta: portent/omen

• bhūkampa: earthquake

• dava-agni: forest fire/conflagration

• pāṃsu-vṛṣṭi: dust-rain/shower of dust

• ulkā-pāta: fall of meteors/fireballs

• mahā-vāta: great wind/violent storm

• vinā-vṛṣṭi: absence of rain/drought

• ati-vṛṣṭi: excessive rain/flooding

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames major calamities as ‘utpāta’ conditions under which devotees intensify Shiva-oriented dharmic remedies—seeking the Pati (Shiva) as refuge to loosen pasha (bondage of fear and disorder) affecting the pashu (individual soul).

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

By listing destabilizing cosmic and terrestrial events, the verse implicitly contrasts them with Shiva-tattva as the steady, sovereign Pati—whose grace restores order (dharma) when the world shows signs of disturbance.

What ritualistic or Yogic practice is highlighted here?

The verse signals a context for prayashchitta and intensified Shiva-puja (japa, abhisheka, and protective rites) rather than a specific yogic technique; the takeaway is to turn the mind from panic to Pashupata-style dependence on Shiva as the liberating Lord.