Shloka 8

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

Devanagari script

आत्तशस्त्रो जटाजूटे ज्वलद्बालेन्दुमण्डितः बालेन्दुद्वितयाकारतीक्ष्णदंष्ट्राङ्कुरद्वयः

Transliteration

āttaśastro jaṭājūṭe jvaladbālendumaṇḍitaḥ bālendudvitayākāratīkṣṇadaṃṣṭrāṅkuradvayaḥ

Translation

Dengan senjata terangkat di sanggul jaṭā, dihiasi sabit bulan yang menyala; sepasang taring tajamnya tampak seperti dua sabit kembar—menampakkan Pati yang menggetarkan namun melindungi para paśu.

Word by Word

• ātta-śastraḥ: one who has taken up/brandishes a weapon

• jaṭā-jūṭe: in the mass of matted hair

• jvalat: blazing, flaming

• bāla-indu: young moon/crescent

• maṇḍitaḥ: adorned, ornamented

• bāla-indu-dvitaya-ākāra: having the form of two crescents

• tīkṣṇa: sharp

• daṃṣṭrā: fangs/tusks

• aṅkura: sprout, projecting point

• dvayaḥ: a pair

Speaker

Suta Goswami (narrating the Purva-Bhaga account to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It links Shiva’s iconic marks (jaṭā, crescent moon, weapon) to His function as Pati—removing pāśa (bondage) and granting anugraha (grace), which is the inner purpose of Linga-puja beyond outer ritual.

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

Shiva-tattva is shown as ugra yet auspicious: the weapon and fangs signify the power that cuts ignorance and impurity, while the crescent moon in the jaṭā signifies serene, luminous consciousness that sustains and blesses the paśu.

What ritualistic or Yogic practice is highlighted here?

Pāśa-kṣaya (destruction of bondage) is implied: in Pāśupata-oriented contemplation, the devotee meditates on Shiva’s fierce grace as the force that burns mala and loosens karmic bonds, making Linga-dhyāna a means to liberation.