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

मग हर स्थिर उभा राहिला—क्रोधाच्या फिरत्या अग्नीसारखी त्याची त्रिनेत्रे. त्याचे दात स्पष्ट दिसत होते, ओठ मागे ओढले गेले होते, आणि तो ‘हुं’काराने युक्त होता—याच उग्र शक्तीने पशुपती पाश छेदतो।

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.