Shloka 100

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

Devanagari script

यस्य भीषा दहत्यग्निर् उदेति च रविः स्वयम् वातो वाति च सो ऽसि त्वं मृत्युर्धावति पञ्चमः

Transliteration

yasya bhīṣā dahatyagnir udeti ca raviḥ svayam vāto vāti ca so 'si tvaṃ mṛtyurdhāvati pañcamaḥ

Translation

ആരുടെയഭീതിയിൽ അഗ്നി ദഹിക്കുന്നു, ആരുടെ ആജ്ഞയിൽ സൂര്യൻ സ്വയം ഉദിക്കുന്നു, ആരുടെ പ്രേരണയിൽ കാറ്റ് വീശുന്നു—ആ പ്രഭുവേ നീ; അഞ്ചാമതായി മരണമും അവന്റെ വിധാനപ്രകാരം ധാവിക്കുന്നു।

Word by Word

• yasya: of whom

• bhīṣā: from fear/awe (of His sovereign power)

• dahati: burns

• agniḥ: Fire (Agni)

• udeti: rises

• ca: and

• raviḥ: the Sun

• svayam: of itself/inevitably

• vātaḥ: Wind

• vāti: blows

• ca: and

• saḥ: He/that one

• asi: are

• tvam: You

• mṛtyuḥ: Death

• dhāvati: runs/hastens (to act)

• pañcamaḥ: the fifth (as an enumerated power/agent)

Speaker

Suta Goswami (narrating an internal hymn addressed to Shiva as Pati)

Characters & Entities

• Shiva
• Agni
• Surya (Ravi)
• Vayu
• Mrityu

FAQs

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

It frames the Linga as Pati—the supreme governor of niyati—by whose authority even Agni, Surya, Vayu, and Mrityu function; worship thus shifts from appeasing many forces to surrendering to the One source.

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

Shiva is presented as the transcendent Lord whose mere sovereignty compels cosmic powers to act; He is not one deva among others but the inner ruler who directs their functions and the unfolding of karma.

What ritualistic or Yogic practice is highlighted here?

The implied practice is Pashupata-style śaraṇāgati (surrender) and japa/meditation on Shiva as the controller of prāṇa (Vayu) and the conqueror of fear and death (Mrityu), supporting steadiness in puja and yoga.