Shloka 55

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

Devanagari script

उग्रो ऽसि सर्वदुष्टानां नियन्तासि शिवो ऽसि नः कालकूटादिवपुषा त्राहि नः शरणागतान्

Transliteration

ugro 'si sarvaduṣṭānāṃ niyantāsi śivo 'si naḥ kālakūṭādivapuṣā trāhi naḥ śaraṇāgatān

Translation

汝は一切の悪しき者に対しては猛威なる者、彼らを制し統べる者。されど我らにとって汝はシヴァ、吉祥の主。カラクトゥ（Kālakūṭa）という恐るべき毒のごとき姿をもって、汝に帰依する我らを護りたまえ。

Word by Word

• ugraḥ asi: you are fierce/terrible

• sarva-duṣṭānām: of all the wicked

• niyantā asi: you are the controller/restrainer

• śivaḥ asi: you are Śiva, the auspicious one

• naḥ: for us/to us

• kālakūṭa-ādi-vapuṣā: with a body/form like Kālakūṭa poison

• trāhi: protect/save

• naḥ: us

• śaraṇāgatān: those who have come for refuge (refuge-seekers)

Speaker

Suta Goswami (narrating a devotional stuti spoken by devotees/devas seeking refuge in Shiva)

Characters & Entities

• Shiva
• Kālakūṭa

FAQs

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

It frames Linga-bhakti as śaraṇāgati: the devotee approaches Pati (Śiva) as both Ugra (who restrains adharma) and Śiva (who grants auspiciousness), seeking protection through surrender rather than mere petition.

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

Śiva-tattva is shown as paradoxically one: the same Lord is Ugra toward duṣṭas (those bound to pasha through adharma) and Śiva toward devotees—Pati who rules, restrains, and liberates the pashu through grace.

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati (complete taking-refuge) expressed as stuti; in a Pāśupata sense it is the inner act of surrender to Pati, trusting his protection even when he appears in a fearsome form.