Shloka 57

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

Devanagari script

उन्मीलयेत् त्वयि ब्रह्मन् विनाशो ऽस्ति न ते शिव संतप्तास्मो वयं देव हरिणामिततेजसा

Transliteration

unmīlayet tvayi brahman vināśo 'sti na te śiva saṃtaptāsmo vayaṃ deva hariṇāmitatejasā

Translation

Ó Brahman—ó Śiva auspicioso—faz com que a Tua graça desperte em nós. Para Ti não há destruição alguma. Ó Senhor, estamos abrasados por um fulgor imensurável e sem limites; por isso, protege-nos e firma-nos.

Word by Word

• unmīlayet: may (it) open/awaken

• tvayi: in You/toward You

• brahman: O Brahman (Supreme Reality)

• vināśaḥ: destruction/annihilation

• asti na: does not exist (is not)

• te: for You/of You

• śiva: O Śiva (the auspicious one)

• saṃtaptāḥ smaḥ: we are afflicted/scorched

• vayam: we

• deva: O God

• hariṇāmitatejasā: by immeasurable (amitā) radiance/energy (tejas) (i.e., an unbounded divine brilliance)

Speaker

The Devas (within Suta’s narration)

Characters & Entities

• Shiva
• Brahman
• Devas

FAQs

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

It frames Shiva as the imperishable Pati beyond destruction, and Linga-oriented devotion as a turning of consciousness toward Him so the devotee (pashu) is steadied and protected from overwhelming forces.

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

Shiva-tattva is presented as Brahman itself—deathless and non-decaying (avināśin). His reality is not subject to cosmic dissolution, and His grace is what ‘opens’ inner awareness.

What ritualistic or Yogic practice is highlighted here?

A core Pāśupata posture of surrender and inward turning (bhāva/anuśaraṇa) is implied: directing the mind into Shiva (tvayi) so inner vision ‘unfolds’ and the pashu is freed from pasha-like affliction.