Shloka 48

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

Devanagari script

धन्विने शूलिने तुभ्यं गदिने हलिने नमः चक्रिणे वर्मिणे नित्यं दैत्यानां कर्मभेदिने

Transliteration

dhanvine śūline tubhyaṃ gadine haline namaḥ cakriṇe varmiṇe nityaṃ daityānāṃ karmabhedine

Translation

ນະໂມແດ່ພຣະອົງຜູ້ຖືຄັນທະນູ ແລະຖືຊູລະ; ນະໂມແດ່ຜູ້ຖືຄະດາ ແລະຖືຮະລິ (ໄຖ). ນະໂມເປັນນິດແດ່ຜູ້ຖືຈັກຣະ ແລະສວມເກາະ—ຜູ້ແຍກທໍາລາຍກຳມະ ແລະແຜນການຂອງໄດຕະຍະ. ດັ່ງນັ້ນ ພຣະອົງປົກປ້ອງປາຊຸ (paśu) ໂດຍຕັດພາຊະ (pāśa) ແລະດໍາລົງເປັນພຣະອົງເຈົ້າສູງສຸດ (Pati).

Word by Word

• धन्विने: to the bow-bearing one

• शूलिने: to the trident-bearing one

• तुभ्यं: to You

• गदिने: to the mace-bearing one

• हलिने: to the plough-bearing one

• नमः: salutations

• चक्रिणे: to the discus-bearing one

• वर्मिणे: to the armoured/protected one (wearer of armour)

• नित्यं: always/ever

• दैत्यानाम्: of the Daityas (asuric beings)

• कर्मभेदिने: to the one who breaks/destroys their actions, plots, and karmic momentum

Speaker

Suta Goswami (narrating a stotra within the Purva-Bhaga context)

Characters & Entities

• Shiva
• Daityas

FAQs

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

It functions as a protective stuti: by praising Shiva as the all-armed Pati who breaks hostile karmic forces, the devotee approaches the Linga seeking removal of pāśa (bondage) and establishment in śiva-anugraha (grace).

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

Shiva-tattva is shown as sovereign power that can assume many forms and functions—weapon-bearer, protector, and destroyer of asuric adharma—while ultimately directing that power toward liberating the paśu from bondage.

What ritualistic or Yogic practice is highlighted here?

Stotra-japa as an upacāra to Linga-pūjā: reciting such names with bhakti and concentration supports Pāśupata-oriented discipline by weakening fear, hostility, and inner pāśas (attachments) through remembrance of Pati.