Shloka 47

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

Devanagari script

हरहारलतामध्ये मुग्ध कस्मान्न बुध्यसे विस्मृतं किं तदंशेन दंष्ट्रोत्पातनपीडितः

Transliteration

harahāralatāmadhye mugdha kasmānna budhyase vismṛtaṃ kiṃ tadaṃśena daṃṣṭrotpātanapīḍitaḥ

Translation

O deluded one, why do you not awaken even while caught within the Harahāra-creeper? Has your awareness been stolen by a mere fragment—are you tormented as if by the wrenching blow of fangs? Thus does moha bind the paśu and eclipse discernment of Pati.

Word by Word

• हरहारलतामध्ये: in the midst of the Harahāra-creeper

• मुग्ध: deluded/infatuated one

• कस्मात्: why

• न: not

• बुध्यसे: you understand/awaken

• विस्मृतम्: forgotten/obliterated from memory

• किम्: is it so?/what

• तदंशेन: by that portion/fragment of it

• दंष्ट्रा: fangs/tusks/teeth

• उत्पातन: wrenching/tearing out/violent striking

• पीडितः: afflicted/tormented

Speaker

Suta Goswami (narrating an internal admonition within the episode)

Characters & Entities

• Shiva

FAQs

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

It warns that mere entanglement in fascination (moha) obstructs true awakening; Linga-worship is meant to restore viveka so the paśu recognizes Pati and loosens pāśa.

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

Shiva is implied as Pati—the liberating Lord—while the paśu’s confusion shows the condition of bondage; Shiva-tattva stands as the awakening principle beyond delusion.

What ritualistic or Yogic practice is highlighted here?

The practical takeaway aligns with Pāśupata discipline: cultivate buddhi and detachment (vairāgya) alongside mantra-japa and Linga-pūjā to overcome moha (pāśa).