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

Bấy giờ Hara đứng vững—ba mắt Ngài đảo chuyển như ngọn lửa phẫn nộ đang xoáy vòng. Nanh lộ rõ, môi vén lên, và Ngài tràn đầy âm tiết sấm sét “huṃ”, uy lực dữ dội nhờ đó Pati chém đứt các dây trói (pāśa) đang ràng buộc paśu.

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.