Shloka 62

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

Devanagari script

सिंहात्ततो नरो भूत्वा जगाम च यथाक्रमम् एवं स्तुतस्तदा देवैर् जगाम स यथाक्रमम्

Transliteration

siṃhāttato naro bhūtvā jagāma ca yathākramam evaṃ stutastadā devair jagāma sa yathākramam

Translation

Kemudian, daripada rupa singa ia menjadi manusia dan beredar menurut tertibnya. Demikianlah, ketika itu dipuji oleh para Deva, ia pun pergi menurut tertib yang sewajarnya.

Word by Word

• सिंहात् (siṁhāt): from the lion (form)

• ततः (tataḥ): then/thereafter

• नरः (naraḥ): a man

• भूत्वा (bhūtvā): having become

• जगाम (jagāma): went/departed

• च (ca): and

• यथाक्रमम् (yathākramam): according to due order/appropriately

• एवम् (evam): thus

• स्तुतः (stutaḥ): praised

• तदा (tadā): at that time

• देवैः (devaiḥ): by the gods

• सः (saḥ): he

• यथाक्रमम् (yathākramam): in proper order.

Speaker

Suta Goswami (primary narrator) describing the episode to the sages of Naimisharanya

Characters & Entities

• Devas

FAQs

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

It underscores krama (proper sacred order): after divine intervention and stuti, the being returns to a fitting form and proceeds rightly—mirroring how Linga-puja restores the pashu (soul) from disturbed states toward dharmic alignment under Pati (Shiva).

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

Though Shiva is not named here, the narrative logic reflects Shaiva Siddhanta: transformation and restoration occur under divine governance, and the Devas’ stuti signals recognition of a higher ordering power—Pati—who regulates states (bhāva) and their proper resolution.

What ritualistic or Yogic practice is highlighted here?

Stuti (devotional praise) and adherence to yathākramam (disciplined sequence) are highlighted—key Shaiva practices that support inner regulation, a prerequisite for Pashupata-oriented sadhana and steady puja.