Shloka 16

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

Devanagari script

जगाम रंहसा तत्र यत्रास्ते नरकेसरी ततस्तं बोधयामास वीरभद्रो हरो हरिम्

Transliteration

jagāma raṃhasā tatra yatrāste narakesarī tatastaṃ bodhayāmāsa vīrabhadro haro harim

Translation

ついで彼は大いなる速さで、ナラケーシャリーが陣する場所へ赴いた。そこでハラ（シヴァ）の顕現たるヴィーラバドラが、ハリ（ヴィシュヌ）を覚醒へと呼び起こした。

Word by Word

• जगाम: went

• रंहसा: swiftly, with speed

• तत्र: there

• यत्र: where

• आस्ते: is stationed/abides

• नरकेसरी: Narakeśarī (a named being/place in the narrative)

• ततः: then, thereafter

• तं: him

• बोधयामास: awakened, made aware, roused

• वीरभद्रः: Vīrabhadra

• हरः: Hara (Śiva)

• हरिम्: Hari (Viṣṇu)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vīrabhadra
• Shiva (Hara)
• Vishnu (Hari)
• Narakeśarī

FAQs

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

It reinforces Śiva (Pati) as the supreme awakener who directs even great deities; Linga-worship aligns the pashu (soul) with that awakening power through devotion and inner bodhana.

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

Śiva-tattva is shown as the sovereign consciousness that can manifest as Vīrabhadra and ‘awaken’ Hari—implying Śiva’s governance over cosmic functions and the removal of tamas/forgetfulness.

What ritualistic or Yogic practice is highlighted here?

The key motif is bodhana (spiritual awakening): in Pāśupata-oriented practice it corresponds to arousing jñāna and vairāgya through Śiva-smaraṇa and disciplined sādhana, dissolving pasha (bondage).