Shloka 83

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

Devanagari script

नमो नृसिंहसंहर्त्रे कामकालपुरारये महापाशौघसंहर्त्रे विष्णुमायान्तकारिणे

Transliteration

namo nṛsiṃhasaṃhartre kāmakālapurāraye mahāpāśaughasaṃhartre viṣṇumāyāntakāriṇe

Translation

ນະໂມຕໍ່ພຣະອົງຜູ້ປະຫານແລະຂັບຂີ່ແມ່ນແຕ່ພະລັງນະຣະສິງຫະ. ນະໂມຕໍ່ຜູ້ເປັນສັດຕູແຫ່ງນະຄອນຂອງກາມະ ແລະກາລະ. ນະໂມຕໍ່ຜູ້ທຳລາຍຝູງພາສະ (pāśa) ອັນໃຫຍ່ຫຼວງ ທີ່ຜູກມັດປະສຸ (ວິນຍານ). ນະໂມຕໍ່ຜູ້ສິ້ນສຸດມາຍາອັນລວງລວງທີ່ກ່ຽວກັບວິສນຸ.

Word by Word

• namo: salutations

• nṛsiṃha-saṃhartre: to the subduer/dissolver of (the power of) Narasiṁha

• kāma-kāla-pura-araye: to the enemy of the cities/fortresses of Kāma (desire) and Kāla (time/death)

• mahā-pāśa-ogha-saṃhartre: to the destroyer of the great flood/mass of bonds (pāśas)

• viṣṇu-māyā-anta-kāriṇe: to the maker of the end of Viṣṇu’s māyā (delusive power).

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Vishnu
• Narasimha
• Kama
• Kala

FAQs

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

It frames Linga-worship as refuge in Pati (Shiva) who breaks pāśa—bondage from desire, time/death, and delusion—making the devotee’s approach to the Linga a liberation-oriented act, not merely a worldly petition.

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

Shiva is presented as Pati, the sovereign who can subdue even divine forces, destroy the inner ‘cities’ of Kāma and Kāla, and dissolve māyā—thereby revealing the pashu’s innate capacity for release through His grace.

What ritualistic or Yogic practice is highlighted here?

The verse primarily functions as a protective stuti (mantra-like praise) used in puja and Pāśupata-oriented contemplation: remembering Shiva as pāśa-destroyer to weaken kāma (craving) and fear of kāla (death/time).