Shloka 36

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

Devanagari script

सूत उवाच साहङ्कारमिदं श्रुत्वा हरेर् अमितविक्रमः विहस्योवाच सावज्ञं ततो विस्फुरिताधरः

Transliteration

sūta uvāca sāhaṅkāramidaṃ śrutvā harer amitavikramaḥ vihasyovāca sāvajñaṃ tato visphuritādharaḥ

Translation

സൂതൻ പറഞ്ഞു—അഹങ്കാരത്തോടെ ഉച്ചരിച്ച ഈ വാക്കുകൾ കേട്ട് അപാരപരാക്രമനായ ഹരി ചിരിച്ചു; പിന്നെ അവജ്ഞാഭാവത്തോടെ മറുപടി പറഞ്ഞു; അടക്കിയ കലക്കത്തിൽ അവന്റെ അധരങ്ങൾ വിറച്ചു।

Word by Word

• sūtaḥ: Sūta (the narrator)

• uvāca: said

• sa-ahaṅkāram: accompanied by ego/pride

• idam: this (statement)

• śrutvā: having heard

• hareḥ: of Hari (Viṣṇu)

• amita-vikramaḥ: of immeasurable valor/power

• vihasya: having laughed

• uvāca: spoke

• sāvajñam: with contempt/disregard

• tataḥ: then/thereupon

• visphurita-adharaḥ: with quivering lips

Speaker

Suta

Characters & Entities

• Suta
• Vishnu (Hari)

FAQs

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

It frames ahaṅkāra (ego) as a primary pasha (bondage); Linga-worship is implied as the discipline that turns the pashu away from rivalry and toward Pati—Shiva as the transcendent axis beyond pride.

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

By highlighting Hari’s dismissive response to prideful speech, the narrative prepares for Shiva-tattva as the supreme Pati who subdues divine ego and reveals a reality not conquered by vikrama (mere power), but realized through humility and grace.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: restraining ego-reactivity and cultivating inner steadiness—conditions that make Linga-pūjā and mantra-japa effective for loosening pasha and orienting the pashu to Pati.