Shloka 30

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

Devanagari script

न जगाम द्विजाः शान्तिं मानयन्योनिमात्मनः यो नृसिंहस्तवं भक्त्या पठेद्वार्थं विचारयेत्

Transliteration

na jagāma dvijāḥ śāntiṃ mānayanyonimātmanaḥ yo nṛsiṃhastavaṃ bhaktyā paṭhedvārthaṃ vicārayet

Translation

যে দ্বিজ কেবল নিজের জন্ম ও অহং-পরিচয়কে মান্য করে, সে শান্তি পায় না। কিন্তু যে ভক্তিভাবে নৃসিংহ-স্তব পাঠ করে এবং তার অর্থ বিচার করে, সে অন্তঃশান্তি লাভ করে; পাশ (বন্ধন) শিথিল হয়, পশু (জীব) এর অহং-বন্ধন ছিন্ন হয়, মন পতি-স্বরূপ প্রভুর দিকে ধাবিত হয়।

Word by Word

• na: not

• jagāma: attains/goes to

• dvijāḥ: the twice-born (brāhmaṇa etc.)

• śāntim: peace, tranquillity

• mānayan: honoring, esteeming

• yonim: womb, origin, birth

• ātmanaḥ: of oneself

• yaḥ: whoever

• nṛsiṃha-stavam: the hymn/praise of Narasiṁha

• bhaktyā: with devotion

• paṭhet: should recite/reads

• vā: and/or

• artham: the meaning

• vicārayet: should contemplate, reflect upon

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Narasimha
• Shiva

FAQs

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

It teaches that mere external status (birth/identity) does not yield śānti; true fruit comes from devotional recitation joined with artha-vicāra—an inner discipline aligned with Linga-pūjā’s aim of turning the paśu toward Pati.

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

By stressing peace through devotion and discernment, it implies Shiva-tattva as the Pati who grants śānti by dissolving pasha (bondage) rooted in ahaṅkāra; the practice-oriented tone fits Shaiva Siddhānta’s emphasis on grace-mediated purification.

What ritualistic or Yogic practice is highlighted here?

Stotra-pāṭha with bhakti plus artha-vicāra (contemplation of meaning)—a svādhyāya-based sādhana that supports Pāśupata-style inner detachment from ego and identity.