Shloka 16
Harīśvara-liṅga Mahimā and the Origin-Context of Viṣṇu’s Sudarśana (हरिश्वरलिङ्गमहिमा तथा सुदर्शनप्राप्तिकथा)
यदा नैव हरस्तुष्टो बभूव हरये द्विजाः । तदा स भगवान्विष्णुर्विचारे तत्परोऽभवत्
yadā naiva harastuṣṭo babhūva haraye dvijāḥ | tadā sa bhagavānviṣṇurvicāre tatparo'bhavat
When Hara (Lord Śiva) was not at all pleased with Hari (Lord Viṣṇu), O twice-born sages, then the Blessed Lord Viṣṇu became wholly intent on deep reflection as to what should be done.
Suta Goswami
Tattva Level: pashu
Shiva Form: Rudra
Sthala Purana: Śiva’s non-pleasure (atuṣṭi) functions as tirodhāna—concealment that intensifies the seeker’s discrimination (vicāra) and purifies intention before grace descends.
Significance: Frames ‘delay’ in divine response as pedagogical concealment, prompting deeper self-examination and refinement of worship.
Role: teaching
FAQs
It highlights that even a great deity like Viṣṇu turns inward to discern the right course when Śiva’s grace is not obtained—showing that divine favor is approached through humility, self-examination, and alignment with dharma.
In the Kotirudra context (Jyotirliṅga-centered devotion), the verse implies that when results do not arise, the devotee should reconsider one’s approach and seek Śiva’s pleasure through proper Saguna worship—reverence to the Liṅga, purity, and sincere bhakti—rather than mere assertion of power.
The implied practice is vicāra with devotion: pause, introspect, and renew Śiva-upāsanā—mentally repeating the Pañcākṣarī (“Om Namaḥ Śivāya”) and adopting purifying disciplines such as bhasma/Tripuṇḍra and prayerful restraint, as appropriate to one’s tradition.