Shloka 48

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

Devanagari script

वाराहविग्रहस्ते ऽद्य साक्रोशं तारकारिणा दग्धो ऽसि यस्य शूलाग्रे विष्वक्सेनच्छलाद्भवान्

Transliteration

vārāhavigrahaste 'dya sākrośaṃ tārakāriṇā dagdho 'si yasya śūlāgre viṣvaksenacchalādbhavān

Translation

Aujourd'hui, même en assumant la forme du Sanglier, tu as été brûlé — criant à haute voix — par le Tueur de Tāraka. Tu es celui-là même qui, par un stratagème impliquant Viṣvaksena, s'est un jour retrouvé à la pointe de Son trident.

Word by Word

• vārāha-vigrahaḥ: the Boar-bodied form (Varāha incarnation)

• te: you/your

• adya: today/now

• sā-krośam: with a cry, loudly lamenting

• tāraka-ariṇā: by the enemy/slayer of Tāraka (Skanda/Kārttikeya)

• dagdhaḥ asi: you have been burned

• yasya: whose (i.e., whose trident/Lord’s)

• śūla-agre: on the tip of the trident

• viṣvaksena-chalāt: by the ruse/ploy involving Viṣvaksena

• bhavān: you (sir), that very one

Speaker

Suta Goswami (narrating an embedded episode concerning Skanda and the Asura)

Characters & Entities

• Varaha
• Skanda (Kartikeya)
• Taraka
• Shiva (as the wielder of the trident)
• Vishvaksena

FAQs

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

It reinforces the supremacy of Pati (Śiva) and His śakti-filled instruments (like the trident and His commander Skanda), reminding the devotee that all powers and incarnate forms ultimately stand under Śiva’s sovereign protection—an essential attitude in Liṅga-pūjā (śaraṇāgati and īśvara-prādhānya).

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

Śiva-tattva is implied as the unassailable lordship behind cosmic order: even those who take formidable forms (like Varāha) or rely on clever stratagems (viṣvaksena-chala) are still subject to the higher śāsana (governance) of Śiva, whose trident signifies mastery over the bonds limiting the paśu.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights śiva-śaraṇāgati (taking refuge in Pati) rather than a specific technique; as a takeaway for Pāśupata-oriented practice, it points to humility before divine authority and the renunciation of egoic “strategems,” aligning the paśu toward grace (anugraha).