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

于是诃罗（Hara）稳然而立——三目旋转，如怒焰回环。獠牙分明外露，双唇后卷；祂充满震雷般的音节“吽”（huṃ），以此猛厉之力，帕提（Pati）斩断系缚众生（paśu）的绳索（pāśa）。

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.