Shloka 37

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

Devanagari script

श्रीवीरभद्र उवाच किं न जानासि विश्वेशं संहर्तारं पिनाकिनम् असद्वादो विवादश् च विनाशस्त्वयि केवलः

Transliteration

śrīvīrabhadra uvāca kiṃ na jānāsi viśveśaṃ saṃhartāraṃ pinākinam asadvādo vivādaś ca vināśastvayi kevalaḥ

Translation

ಶ್ರೀ ವೀರಭದ್ರನು ಹೇಳಿದನು—ನೀನು ವಿಶ್ವೇಶ್ವರನಾದ ಪಿನಾಕಧಾರಿ ಸಂಹಾರಕರ್ತನನ್ನು ತಿಳಿಯದೆ ಇದೆಯಾ? ಅಸತ್ಯವಾಣಿ, ಕಲಹ ಮತ್ತು ವಿನಾಶ—ಇವುಗಳೆಲ್ಲ ನಿನ್ನಲ್ಲೇ ಮಾತ್ರ ನೆಲೆಸಿವೆ।

Word by Word

• śrī-vīrabhadraḥ: the revered Vīrabhadra

• uvāca: said

• kim: why/what

• na: not

• jānāsi: you know

• viśveśam: the Lord of the universe

• saṃhartāram: the destroyer/dissolver (of the cosmos)

• pinākinam: the wielder of Pināka (Śiva)

• asad-vādaḥ: false doctrine/false speech

• vivādaḥ: dispute/quarrel

• ca: and

• vināśaḥ: ruin/destruction

• tvayi: in you

• kevalaḥ: alone/only.

Speaker

Vīrabhadra

Characters & Entities

• Shiva
• Virabhadra

FAQs

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

It asserts Śiva as Viśveśa and Saṃhartā, establishing Pati’s absolute lordship—the core attitude required for liṅga-pūjā: surrender to the Supreme beyond egoic dispute.

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

Śiva-tattva is presented as sovereign and cosmic in function—Saṃhartā—while also personal and iconic as Pinākin; the verse contrasts that reality with the pashu’s bondage expressed as false speech and contention.

What ritualistic or Yogic practice is highlighted here?

The implied discipline is Pāśupata-style inner purification: abandoning asad-vāda and vivāda (ego-driven speech and conflict) as a prerequisite for right worship and yoga directed to Pati.