Shloka 26

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

Devanagari script

श्रीनृसिंह उवाच आगतो ऽसि यतस्तत्र गच्छ त्वं मा हितं वद इदानीं संहरिष्यामि जगदेतच्चराचरम्

Transliteration

śrīnṛsiṃha uvāca āgato 'si yatastatra gaccha tvaṃ mā hitaṃ vada idānīṃ saṃhariṣyāmi jagadetaccarācaram

Translation

ശ്രീ നൃസിംഹൻ അരുളിച്ചെയ്തു—നീ ഏതു സ്ഥലത്തിൽ നിന്നു വന്നുവോ അവിടേക്കു തന്നെ മടങ്ങിപ്പോ; എനിക്കു ‘ഹിതം’ എന്നു ഉപദേശം പറയരുത്. ഇപ്പോൾ ഞാൻ ഈ സമസ്ത ചരാചര ലോകത്തെ ലയത്തിലേക്ക് സംഹരിക്കും.

Word by Word

• śrī-nṛsiṃhaḥ: Śrī Nṛsiṃha

• uvāca: said

• āgataḥ asi: you have come

• yataḥ: from where

• tatra: to that place/there

• gaccha: go

• tvam: you

• mā: do not

• hitam: what is beneficial/good counsel

• vada: speak

• idānīm: now

• saṃhariṣyāmi: I will dissolve/withdraw/destroy

• jagat: the world

• etat: this

• cara-acaram: moving and unmoving (all beings and things)

Speaker

Śrī Nṛsiṃha (Vishnu’s Man-Lion form)

Characters & Entities

• Nṛsiṃha
• Jagat (the cosmos)

FAQs

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

It frames cosmic dissolution (saṃhāra) as a divine function, reminding the devotee that the Linga signifies the transcendent Pati beyond creation and destruction; worship stabilizes the pashu amid the fear of pralaya.

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

Though spoken by Nṛsiṃha, the threat of dissolving the moving and unmoving cosmos points to the supreme sovereignty associated with Pati; in Shaiva reading, such sovereignty ultimately belongs to Shiva-tattva, with other divine forms operating within that higher order.

What ritualistic or Yogic practice is highlighted here?

The implied practice is vairāgya and Pāśupata-oriented detachment: recognizing the perishability of carācaram and taking refuge in the imperishable Lord through steady japa, dhyāna on the Linga, and surrender of egoic counsel-making (hita-vāda) before divine will.