Shloka 57

Varaha-Pradurbhava Context: Prahlada’s Bhakti, Narasimha’s Ugra-Form, and Shiva’s Sharabha Intervention

Devanagari script

उन्मीलयेत् त्वयि ब्रह्मन् विनाशो ऽस्ति न ते शिव संतप्तास्मो वयं देव हरिणामिततेजसा

Transliteration

unmīlayet tvayi brahman vināśo 'sti na te śiva saṃtaptāsmo vayaṃ deva hariṇāmitatejasā

Translation

يا برهمن—يا شِيفا المبارك—لتستيقظ نعمتُك فينا. فليس لك فناءٌ أبدًا. يا ربّ، لقد أحرقتنا إشعاعاتٌ لا تُقاس ولا حدَّ لها؛ فاحمِنا وثبّت قلوبَنا.

Word by Word

• unmīlayet: may (it) open/awaken

• tvayi: in You/toward You

• brahman: O Brahman (Supreme Reality)

• vināśaḥ: destruction/annihilation

• asti na: does not exist (is not)

• te: for You/of You

• śiva: O Śiva (the auspicious one)

• saṃtaptāḥ smaḥ: we are afflicted/scorched

• vayam: we

• deva: O God

• hariṇāmitatejasā: by immeasurable (amitā) radiance/energy (tejas) (i.e., an unbounded divine brilliance)

Speaker

The Devas (within Suta’s narration)

Characters & Entities

• Shiva
• Brahman
• Devas

FAQs

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

It frames Shiva as the imperishable Pati beyond destruction, and Linga-oriented devotion as a turning of consciousness toward Him so the devotee (pashu) is steadied and protected from overwhelming forces.

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

Shiva-tattva is presented as Brahman itself—deathless and non-decaying (avināśin). His reality is not subject to cosmic dissolution, and His grace is what ‘opens’ inner awareness.

What ritualistic or Yogic practice is highlighted here?

A core Pāśupata posture of surrender and inward turning (bhāva/anuśaraṇa) is implied: directing the mind into Shiva (tvayi) so inner vision ‘unfolds’ and the pashu is freed from pasha-like affliction.