Shloka 12

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

Devanagari script

पुत्रेण लङ्घितामाज्ञां हिरण्यः प्राह दानवान् एतं नानाविधैर्वध्यं दुष्पुत्रं हन्तुमर्हथ

Transliteration

putreṇa laṅghitāmājñāṃ hiraṇyaḥ prāha dānavān etaṃ nānāvidhairvadhyaṃ duṣputraṃ hantumarhatha

Translation

മകൻ ആജ്ഞ ലംഘിച്ചതറിഞ്ഞ ഹിരണ്യൻ ദാനവന്മാരോട് പറഞ്ഞു—“ഈ ദുഷ്ടപുത്രൻ പലവിധത്തിൽ വധയോഗ്യൻ; നിങ്ങൾ അവനെ കൊല്ലുക.”

Word by Word

• पुत्रेण: by (his) son

• लङ्घिता: violated/transgressed

• आज्ञाम्: the command/order

• हिरण्यः: Hiraṇya (Hiraṇyakaśipu)

• प्राह: said/spoke

• दानवान्: to the Dānavas (demons)

• एतम्: this (one)

• नानाविधैः: by many kinds/various means

• वध्यम्: fit to be killed/deserving death

• दुष्पुत्रम्: evil/wicked son

• हन्तुम्: to kill

• अर्हथ: you ought/are fit (to do so).

Speaker

Suta Goswami (narrating the episode; internal speech by Hiraṇyakaśipu)

Characters & Entities

• Hiraṇyakaśipu (Hiraṇya)
• Dānavas
• Prahlāda (implied)

FAQs

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

It frames the conflict between adharma-driven authority and devotion: the tyrant’s “ājñā” is opposed to higher dharma, preparing the Purāṇic lesson that true refuge is in Pati (the Lord), not in worldly power—an essential premise behind surrender and worship in the Linga Purana.

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

Indirectly, it highlights Shiva-tattva as the transcendent moral order beyond coercive commands: when a soul (paśu) aligns with the Lord rather than fear, the bonds (pāśa) of intimidation and violence are ultimately broken by divine protection.

What ritualistic or Yogic practice is highlighted here?

No explicit ritual is taught in this line; the implied discipline is inner Pashupata-oriented vairāgya and steadfast devotion—remaining established in dharma despite threats, which is a prerequisite for effective Shiva-bhakti and liberation from pāśa.