Shloka 31

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

Devanagari script

श्रावयेद्वा द्विजान्सर्वान् विष्णुलोके महीयते देवस् तके रेफ़ुगे तो शिव तदन्तरे शिवं देवाः सेन्द्राः सब्रह्मकाः प्रभुम्

Transliteration

śrāvayedvā dvijānsarvān viṣṇuloke mahīyate devas take refuge to Śiva tadantare śivaṃ devāḥ sendrāḥ sabrahmakāḥ prabhum

Translation

Atau jika seseorang membuat semua dwija mendengarnya, dia dimuliakan di alam Viṣṇu. Sementara itu para Deva—bersama Indra bahkan Brahmā—telah berlindung pada Tuhan Śiva, Sang Pati, Penguasa Tertinggi.

Word by Word

• śrāvayet: (he) should cause to be heard/recited

• vā: or

• dvijān: the twice-born (Brāhmaṇas, etc.)

• sarvān: all

• viṣṇuloke: in Viṣṇu’s world (Vaikuṇṭha)

• mahīyate: is honored/glorified

• devāḥ: the gods

• sendrāḥ: along with Indra

• sabrahmakāḥ: along with Brahmā

• śivam: Śiva

• prabhum: the Lord, sovereign

• śaraṇaṃ (implied by ‘take refuge’): refuge

• tadantare: in the meantime/thereafter

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Vishnu
• Indra
• Brahma
• Devas

FAQs

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

It teaches that śravaṇa (causing sacred narration to be heard) is itself a potent act of devotion; it yields exalted spiritual merit, while ultimately directing seekers to Śiva as Pati—the final refuge beyond ritual merit.

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

Śiva is presented as Prabhu (the sovereign Lord) and the refuge of even the highest cosmic authorities (Indra and Brahmā), implying His status as Pati who can release the pashu (bound soul) from pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Śravaṇa/pāṭha: the disciplined hearing and recitation (and arranging recitation for dvijas) of Śaiva Purāṇic teaching—an accessible sādhana that supports Pāśupata-oriented devotion and surrender (śaraṇāgati) to Śiva.