Shloka 17

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

Devanagari script

ततो निहत्य तं दैत्यं सबान्धवमघापहः पीडयामास दैत्येन्द्रं युगान्ताग्निरिवापरः

Transliteration

tato nihatya taṃ daityaṃ sabāndhavamaghāpahaḥ pīḍayāmāsa daityendraṃ yugāntāgnirivāparaḥ

Translation

Kemudian, setelah membunuh Daitya itu bersama kaum kerabatnya, Tuhan Penghapus Dosa menekan raja Daitya itu — seperti api kehancuran di akhir zaman.

Word by Word

• tataḥ: then

• nihatya: having slain

• tam: that

• daityam: demon (Daitya)

• sa-bāndhavam: together with (his) relatives/associates

• agha-apahaḥ: remover of sin (epithet of the Lord)

• pīḍayāmāsa: tormented, crushed, subdued

• daitya-indram: the lord/king of the Daityas

• yuga-anta-agniḥ: the fire at the end of a yuga (cosmic dissolution-fire)

• iva: like

• aparaḥ: another, second (as though a second such fire).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Daitya
• Daityendra

FAQs

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

It presents Shiva as aghāpaha, the remover of sin—affirming that Linga-upasana is not merely symbolic but a means to burn pasha (bondage) and restore dharma by the Lord’s purifying power.

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

Shiva is shown as Pati—the sovereign force who can both annihilate adharma externally (Daityas) and dissolve inner impurities, likened to yugāntāgni, the cosmic fire that ends a cycle and enables renewal.

What ritualistic or Yogic practice is highlighted here?

The verse implies the Pashupata thrust of purification: through Shiva-bhakti and disciplined sadhana, the aspirant seeks the burning of agha (sin) and the crushing of inner daitya-like tendencies (tamas, pride, violence).