Shloka 34

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

Devanagari script

अतो मां शरणं प्राप्य गच्छ त्वं विगतज्वरः अवेहि परमं भावम् इदं भूतमहेश्वरः

Transliteration

ato māṃ śaraṇaṃ prāpya gaccha tvaṃ vigatajvaraḥ avehi paramaṃ bhāvam idaṃ bhūtamaheśvaraḥ

Translation

అందుచేత నన్ను శరణు పొందినవాడవై జ్వరదుఃఖములేని వాడై వెళ్లుము. ఈ పరమ భావమును గ్రహించుము—నేనే భూతమహేశ్వరుడు, సమస్త భూతములకు మహేశ్వరుడు।

Word by Word

• ataḥ: therefore

• mām: Me

• śaraṇam: refuge/shelter

• prāpya: having attained

• gaccha: go

• tvam: you

• vigata-jvaraḥ: free from fever/affliction (freed from burning sorrow)

• avehi: know/understand

• paramam: supreme

• bhāvam: state of being/essential nature

• idam: this

• bhūta-maheśvaraḥ: the Great Lord of beings (Shiva as sovereign of all creatures)

Speaker

Shiva (Maheshvara) speaking within Suta's narration

Characters & Entities

• Shiva

FAQs

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

It frames Linga-centered devotion as śaraṇāgati (taking refuge) in Shiva, after which the devotee becomes vigatajvara—freed from inner burning—and fit to proceed in worship and life with steadiness toward liberation.

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

Shiva is presented as Bhūtamaheśvara, the supreme Pati (Lord) of all beings, whose essential nature (parama-bhāva) is sovereign, liberating, and capable of dissolving the pāśa (bondage) that binds the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati to Shiva—an inner discipline central to Pāśupata orientation—where surrender and recognition of Shiva’s lordship pacify jvara (agitation) and stabilize the aspirant for puja, japa, and contemplative yoga.