Shloka 120

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

Devanagari script

ततो दुःस्वप्नशमनं सर्वभूतनिवारणम् विषग्रहक्षयकरं पुत्रपौत्रादिवर्धनम्

Transliteration

tato duḥsvapnaśamanaṃ sarvabhūtanivāraṇam viṣagrahakṣayakaraṃ putrapautrādivardhanam

Translation

さらにそれは悪夢を鎮め、あらゆる害ある存在を退け、毒の苦しみと邪なる graha（憑縛）の障りを滅し、子・孫など子孫繁栄の因となる。シヴァ・シッダーンタの語で言えば、これはPati（シヴァ）の恩寵が、paśu（魂）を縛る恐れ・病・不可視の力の pāśa（束縛）をほどくことにほかならない。

Word by Word

• tataḥ: thereafter/then

• duḥsvapna-śamanam: pacification of bad dreams

• sarva-bhūta-nivāraṇam: warding off all beings/spirits/hostile forces

• viṣa: poison

• graha: seizing force/planetary affliction/possession

• kṣaya-karam: causing destruction/removal

• putra: son/child

• pautra: grandson

• ādi: and so forth

• vardhanam: increase, flourishing

Speaker

Suta Goswami (narrating to the Sages of Naimisharanya, within a phala-śruti section praising Śaiva recitation/worship)

Characters & Entities

• Shiva

FAQs

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

It states the protective and prosperity-bestowing fruit (phala) of Śiva-centered recitation/linga-upāsanā: it calms duḥsvapna, repels bhūta disturbances, neutralizes viṣa and graha afflictions, and supports family flourishing—showing linga worship as both rakṣā and anugraha (grace).

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

Śiva appears as Pati, the sovereign remover of pasha—fear, occult harms, and karmic afflictions—granting śānti (peace) and saubhāgya (well-being). The verse frames Shiva-tattva as protective grace acting in both seen and unseen realms.

What ritualistic or Yogic practice is highlighted here?

A phala-śruti tied to Śaiva stotra/mantra-japa and linga-pūjā: disciplined recitation with devotion is presented as a rakṣā-sādhana that weakens bondage (pasha) and stabilizes the pashu through Śiva’s anugraha.