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

二度生まれの者は、ただ自らの出生と我執の自己同一性を尊ぶだけでは安らぎに至らない。だが、帰依（バクティ）をもってナラシンハ（Narasiṁha）の讃歌を誦し、その義を省察する者は内なる静けさを得る——パシュ（paśu、魂）を慢心に縛るパーシャ（pāśa、束縛）をゆるめ、心を主宰者パティ（Pati）へと向けるのである。

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.