Shloka 119

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

Devanagari script

अपमृत्युप्रशमनं महाशान्तिकरं शुभम् अरिचक्रप्रशमनं सर्वाधिप्रविनाशनम्

Transliteration

apamṛtyupraśamanaṃ mahāśāntikaraṃ śubham aricakrapraśamanaṃ sarvādhipravināśanam

Translation

Ia meredakan kematian pramatang, mengurniakan kedamaian agung yang membawa keberkatan; menenangkan lingkaran musuh dan memusnahkan setiap penindas yang angkuh—dengan rahmat Pati, Tuhan Śiva, sang pemutus pāśa (belenggu) yang mengikat paśu (jiwa).

Word by Word

• अपमृत्यु (apamṛtyu): untimely death

• प्रशमनम् (praśamanam): pacification, quelling

• महाशान्ति (mahāśānti): great peace, supreme appeasement

• करम् (karam): causing, producing

• शुभम् (śubham): auspicious, beneficent

• अरि (ari): enemy

• चक्र (cakra): circle, host, array

• अरिचक्र (ari-cakra): host of enemies

• सर्व (sarva): all

• अधिप (adhipa): lord, ruler, oppressor/overlord

• विनाशनम् (vināśanam): destruction, eradication

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It states the rakṣā-phala (protective fruit) of Śiva-devotion/mantra connected with Linga worship—averting apamṛtyu, generating mahāśānti, and neutralizing hostile forces through Pati’s grace.

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

Śiva is implied as Pati—the sovereign power who subdues destructive karmic outcomes (apamṛtyu) and outer afflictions (enemies), restoring śānti by loosening the pāśa that constrains the paśu.

What ritualistic or Yogic practice is highlighted here?

A śānti-karma orientation is indicated—recitation of Śiva-nāma/mantra and Linga-upāsanā for protection, appeasement, and removal of obstacles, aligning with Pāśupata discipline of seeking refuge in Pati.