Shloka 69

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

Devanagari script

समं कुपितवृत्ताग्निव्यावृत्तनयनत्रयः स्पष्टदंष्ट्रो ऽधरोष्ठश् च हुङ्कारेण युतो हरः

Transliteration

samaṃ kupitavṛttāgnivyāvṛttanayanatrayaḥ spaṣṭadaṃṣṭro 'dharoṣṭhaś ca huṅkāreṇa yuto haraḥ

Translation

ಆಮೇಲೆ ಹರನು ಸ್ಥಿರವಾಗಿ ನಿಂತನು—ಕ್ರೋಧದ ವೃತ್ತಾಗ್ನಿಯಂತೆ ತಿರುಗುವ ಅವನ ತ್ರಿನೇತ್ರಗಳು. ಅವನ ದಂಷ್ಟ್ರಗಳು ಸ್ಪಷ್ಟವಾಗಿ ಕಾಣುತ್ತಿದ್ದವು, ತುಟಿಗಳು ಹಿಂದಕ್ಕೆ ಎಳೆಯಲ್ಪಟ್ಟವು, ಮತ್ತು ಅವನು ‘ಹುಂ’ಕಾರದಿಂದ ಯುಕ್ತನಾಗಿದ್ದನು—ಆ ಉಗ್ರಶಕ್ತಿಯಿಂದ ಪಶುಪತಿ ಪಾಶಗಳನ್ನು ಕತ್ತರಿಸುತ್ತಾನೆ।

Word by Word

• समम्: steadily, firmly

• कुपित: enraged, wrathful

• वृत्त: circling, revolving

• अग्नि: fire

• व्यावृत्त: turned about, rolled, whirled

• नयनत्रयः: the three-eyed one (Shiva)

• स्पष्ट: clearly manifest

• दंष्ट्रः: with fangs/tusks

• अधरोष्ठः: lower lip

• च: and

• हुङ्कारेण: with the utterance/power of “huṃ”

• युतः: endowed, joined

• हरः: Hara (Shiva, the Remover)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva (Hara)

FAQs

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

It highlights Shiva’s protective and purifying Raudra aspect: the Lord who removes obstacles and inner impurities, making the worshipper fit for Linga-upasana and grace (anugraha).

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

Shiva appears as Pati—steadfast, all-seeing through the three eyes, and capable of dissolving bonds through his inherent śakti; his fierce form is not cruelty but the compassionate destruction of pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The huṃkāra points to mantra-śakti used in Pashupata-oriented practice—invoking Shiva’s dissolving force to burn impurities (mala) and loosen bondage during japa, nyasa, or protective rites.