Shloka 67

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

Devanagari script

स मृगार्धशरीरेण पक्षाभ्यां चञ्चुना द्विजाः अतितीक्ष्णमहादंष्ट्रो वज्रतुल्यनखायुधः

Transliteration

sa mṛgārdhaśarīreṇa pakṣābhyāṃ cañcunā dvijāḥ atitīkṣṇamahādaṃṣṭro vajratulyanakhāyudhaḥ

Translation

Hỡi các bậc hiền triết song sinh (dvija), Ngài mang thân thể nửa như loài nai, có đôi cánh và chiếc mỏ; nanh lớn sắc bén tột cùng, và móng như vũ khí, tựa lôi chùy kim cang—thật đáng sợ khi chiêm kiến.

Word by Word

• स (saḥ): he

• मृग-अर्ध-शरीरेण (mṛgārdha-śarīreṇa): with a body half like a deer

• पक्षाभ्याम् (pakṣābhyām): with two wings

• चञ्चुना (cañcunā): with a beak

• द्विजाः (dvijāḥ): O twice-born (Brahmin sages)

• अतितीक्ष्ण (atitīkṣṇa): extremely sharp

• महा-दंष्ट्रः (mahā-daṃṣṭraḥ): possessing great fangs/tusks

• वज्र-तुल्य (vajra-tulya): like a thunderbolt

• नख-आयुधः (nakha-āyudhaḥ): having nails/claws as weapons

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Suta
• Sages (Dvijas)

FAQs

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

The verse heightens bhaya-bhakti (awe-filled devotion), reminding the worshipper that all terrifying powers and forms are under Pati (Shiva), and that refuge in the Linga is refuge in the supreme controller beyond fear.

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

By portraying an overwhelming, weapon-like embodiment of power, it points to Shiva-tattva as the sovereign force that can assume any form to regulate creation and dissolve obstacles—yet remains the transcendent Pati beyond all forms.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pashupata orientation: cultivate vairagya and surrender—seeing fearsome appearances as means for cutting pasha (bondage)—and take śaraṇāgati in Shiva through Linga-puja and disciplined inner steadiness.