Shloka 15

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

Devanagari script

तदाथ गर्वभिन्नस्य हिरण्यकशिपोः प्रभुः तत्रैवाविरभूद्धन्तुं नृसिंहाकृतिमास्थितः

Transliteration

tadātha garvabhinnasya hiraṇyakaśipoḥ prabhuḥ tatraivāvirabhūddhantuṃ nṛsiṃhākṛtimāsthitaḥ

Translation

അപ്പോൾ ഹിരണ്യകശിപുവിന്റെ ഗർവ്വം തകർക്കാൻ പ്രഭു അവിടെയേ തന്നെ പ്രത്യക്ഷനായി; അവനെ വധിക്കുവാൻ നൃസിംഹരൂപം ധരിച്ചു।

Word by Word

• tadā: then

• atha: thereafter/indeed

• garva-bhinnasya: of him whose pride is to be broken (or whose pride is shattered)

• hiraṇyakaśipoḥ: of Hiraṇyakaśipu

• prabhuḥ: the Lord, the sovereign

• tatra eva: right there, in that very place

• āvirabhūt: manifested, became visible

• hantum: to kill, to strike down

• nṛsiṃha-ākṛtim: the form (ākṛti) of Man-Lion (Nṛsiṃha)

• āsthitaḥ: having assumed/taken refuge in (having adopted).

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Hiranyakashipu
• Narasimha
• Prabhu (Lord)

FAQs

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

It highlights the Lord’s swift, place-specific manifestation to destroy adharma—mirroring how Linga-puja invokes Pati’s immediate grace (anugraha) to remove pasha, especially ego and tyranny.

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

By emphasizing “Prabhu” as the sovereign who appears to break pride, it points to Shiva-tattva as Pati: the independent Lord whose anugraha and nigraha (discipline) liberate the pashu from binding impurities like garva.

What ritualistic or Yogic practice is highlighted here?

The implied practice is inner Pashupata discipline: identifying garva (ego) as pasha and surrendering to Pati through worship (including Linga-upasana) so that bondage is cut and dharma is re-established within and without.