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Shloka 26

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

द्विजशापच्छलेनैवम् अवतीर्णो ऽसि लीलया न दृष्टं यत्त्वदन्यं हि भवान् सर्वं चराचरम्

dvijaśāpacchalenaivam avatīrṇo 'si līlayā na dṛṣṭaṃ yattvadanyaṃ hi bhavān sarvaṃ carācaram

Demikianlah, dengan dalih sumpahan seorang brāhmaṇa, Engkau turun ke sini dalam kebebasan līlā. Tiada sesuatu pun selain Engkau; sesungguhnya Engkaulah segala yang bergerak dan segala yang tidak bergerak.

द्विज (dvija)twice-born, brāhmaṇa
द्विज (dvija):
शाप (śāpa)curse
शाप (śāpa):
छल (chala)pretext, guise
छल (chala):
एवम् (evam)thus
एवम् (evam):
अवतीर्णः (avatīrṇaḥ)descended, incarnated
अवतीर्णः (avatīrṇaḥ):
असि (asi)you are
असि (asi):
लीलया (līlayā)playfully, by divine sport
लीलया (līlayā):
न (na)not
न (na):
दृष्टम् (dṛṣṭam)seen, found to exist
दृष्टम् (dṛṣṭam):
यत् (yat)that which
यत् (yat):
त्वत्-अन्यं (tvad-anyam)other than you
त्वत्-अन्यं (tvad-anyam):
हि (hi)indeed
हि (hi):
भवान् (bhavān)you (reverential)
भवान् (bhavān):
सर्वम् (sarvam)all
सर्वम् (sarvam):
चर-अचरम् (cara-acaram)moving and unmoving (the entire cosmos)
चर-अचरम् (cara-acaram):

Suta Goswami (narrating an internal eulogy addressed to Shiva within the Purana’s dialogue frame)

S
Shiva

FAQs

It grounds Linga-worship in non-dual Shaiva insight: the Linga signifies Pati (Shiva) as the all-pervading reality—nothing exists outside Him—so worship becomes recognition of Shiva in all chara–achara.

Shiva is presented as the totality of existence—both manifest (moving beings) and unmanifest/steady (immobile reality). His ‘descent’ is not compulsion but līlā, a freely assumed manifestation that does not limit His supremacy.

The implied Pāśupata-oriented takeaway is Shiva-darśana: training the mind to perceive all phenomena as Pati’s manifestation, loosening pāśa (bondage) on the paśu (individual soul) through devotion and contemplative recognition.