Shloka 11

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

Devanagari script

अध्यापयामास च तां ब्रह्मविद्यां सुशोभनाम् दुर्लङ्घ्यां चात्मनो दृष्ट्वा शक्रादिभिर् अपि स्वयम्

Transliteration

adhyāpayāmāsa ca tāṃ brahmavidyāṃ suśobhanām durlaṅghyāṃ cātmano dṛṣṭvā śakrādibhir api svayam

Translation

At itinuro niya ang maningning na Brahma-vidyā, ang marikit na kaalaman. Nang siya mismo’y makakita sa Sarili—na mahirap lampasan kahit nina Indra at ng ibang mga diyos—ipinamahagi niya ito bilang kaalamang nagpapalaya, na umaakay sa nakagapos na kaluluwa tungo sa Pati.

Word by Word

• adhyāpayāmāsa: he caused to be taught / he instructed

• ca: and

• tām: that

• brahma-vidyām: knowledge of Brahman / liberating spiritual science

• su-śobhanām: exceedingly splendid, auspicious

• durlaṅghyām: hard to cross over, difficult to surpass

• ca: and

• ātmanaḥ: of the Self

• dṛṣṭvā: having seen/realized

• śakra-ādibhiḥ: by Indra and others

• api: even

• svayam: himself

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya; describing an internal episode of instruction)

Characters & Entities

• Indra (Shakra)
• Devas

FAQs

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

It frames Linga-oriented devotion as grounded in Brahma-vidyā: external worship is fulfilled by inner realization of the Self and surrender to Pati (Shiva), which even the Devas cannot easily attain.

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

By stressing that the true Self is “hard to transcend even for Indra,” the verse points to Shiva-tattva as the supreme, inaccessible Reality—beyond celestial power—known through direct realization and liberating knowledge.

What ritualistic or Yogic practice is highlighted here?

The emphasis is on jñāna-yoga aligned with Pāśupata intent: disciplined instruction in Brahma-vidyā that cuts Pāśa (bondage) and turns the Pashu (soul) toward union with Pati, rather than a purely external rite.