Shloka 95

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

Devanagari script

सूत उवाच नाम्नामष्टशतेनैवं स्तुत्वामृतमयेन तु पुनस्तु प्रार्थयामास नृसिंहः शरभेश्वरम्

Transliteration

sūta uvāca nāmnāmaṣṭaśatenaivaṃ stutvāmṛtamayena tu punastu prārthayāmāsa nṛsiṃhaḥ śarabheśvaram

Translation

Sinabi ni Sūta: Matapos purihin si Śarabheśvara sa gayong paraan sa pamamagitan ng awit na tila amṛta, na binubuo ng walong daang pangalan, muling lumapit si Nṛsiṃha upang manalangin at magsumamo.

Word by Word

• सूत उवाच: Sūta said

• नाम्नाम्: with names (epithets)

• अष्टशतेन: by eight hundred

• एवम्: thus

• स्तुत्वा: having praised

• अमृतमयेन: nectar-like, ambrosial

• तु: indeed/and

• पुनः: again

• तु: then

• प्रार्थयामास: entreated, petitioned

• नृसिंहः: Nṛsiṃha

• शरभेश्वरम्: Śarabheśvara (Śiva as Lord in the form of Śarabha)

Speaker

Sūta

Characters & Entities

• Shiva
• Nrisimha
• Sharabheshvara

FAQs

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

It shows the core puja-sequence central to Linga Purana devotion: nāma-stuti (praise through divine names) culminating in prārthanā (supplication). In Shaiva Siddhānta terms, the Pāśu turns toward Pati through bhakti, preparing for grace (anugraha).

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

By presenting Śiva as Śarabheśvara—the Lord addressed through an ambrosial litany of names—Śiva-tattva is implied as the supreme refuge whom even formidable beings approach for resolution. He stands as Pati, the sovereign who receives praise and grants order through grace.

What ritualistic or Yogic practice is highlighted here?

Japa/arcana through nāma-stuti followed by śaraṇāgati-like petition is highlighted. This aligns with Pāśupata-oriented practice where disciplined praise and surrender loosen pāśa (bondage) and open the way for Śiva’s anugraha.